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tl-.-SKen ■ ■ F<M9— ,s> 


The name and word, of the Eternal God 
proven and justified by 


and revealing what must speedily come 
to pass upon the nations of the world. 

Comments by J. F. Rutherford 

Author of 




and other hooka 

First printing 1,000,000 copies 




Internotional Bible Students Association 

Beookltn, New York, XJ, S. A. 


London, Toronto, Strathfield, Caps Town, Berne, 

Magdeburg, and in other countries 

$*-&/&*• ■' ■ a^g^jjfr 




This Book Is Dedicated 

"But the Lord is the true 
God, he is the living God, 
and an everlasting King: 
at his wrath the earth shall 
tremble, and the nations 
shall not be able to abide his 
indignation." — Jer. 10: 10. 

"Let thy name he magni- 
fied for ever." — S Sam. 

Copyrighted 1932 



Made in U. S. A. 


JEHOVAH especially used the prophets Eli- 
jah and Elisha to foretell the development 
and outworking of His purposes. In connec- 
tion with them he also used Jehu to do a great 
slaughter work. Whom did Jehu foreshadow, 
and what is the meaning of the Jehu work? 
Vindication, Book Three, makes this matter 
plain and clear. It also discloses who will con- 
stitute the class known as "Millions Now Living 
[that] Will Never Die" and by whom that class 
was foreshadowed in the prophecy relating to 
(he .It-liii work. 

Solomon built a great temple at Jerusalem. 
It was destroyed, and was rebuilt by Zcrubbabel. 
Later that temple was removed, and another 
was built by Herod. The purpose and meaning 
of these temple buildings is also explained in 
this book. 

Ezekiel was given a vision of a great and 
marvelous temple. That vision of Ezekiel con- 
cerning the temple has been a mystery for ages 
and generations, but now is due to be under- 
stood. The Scriptures and the physical facts 
both show that this prophecy was not due to be 
understood by God's people on earth until the 
year 1932. The explanation thereof is fully set 
forth in this Book Three of Vindication. 


What is Jehovah's purpose in having the 
gospel preached by those whom he makes his 
witnesses? What are the divine requirements 
that must be met and measured up to by all 
those who will be made a part of the heavenly 
kingdom! Who will be the visible rulers of the 
peoples on earth, and approximately at what 
time will they be on earth? and how will the 
world be governed in righteousness? These 
questions and others of like interest are fully 
considered and answered in this book. Ezekiefs 
prophecy is corroborated by others of the holy 
prophets, and these, together with the physical 
facts showing fulfilment of such prophecies, 
make known how Jehovah God will completely 
vindicate his holy name. 





JEHOVAH caused Ms prophet Ezekiel to prophesy 
against Jerusalem and the nations round about 
her. Jerusalem pictured "Christendom". Con- 
cerning Jerusalem, and therefore concerning "Chris- 
tendom", Jehovah said: "I have set it in the midst 
of 1 lie nations and countries that are round about 
Mr," "Christendom," by her hypocritical practices 
and oppressions of the people, has brought the great- 
est amount of reproach upon and defamation of Je- 
hovah's name, and upon her the execution of God's 
judgment falls with greatest severity. "And she hath 
changed my judgments into wickedness more than the 
nations, and my statutes more than the countries that 
arc round about her; for they have refused my judg- 
ments and my statutes, they have not walked in them. 
Therefore thus saith the Lord God, Because ye multi- 
plied more than the nations that are round about you, 
and have not walked in my statutes, neither have kept 
my judgments, neither have done according to the 
judgments of the nations that are round about you." 
— Ezek. 5:6,7. 

"Within the realms of "Christendom", and imme- 
diately adjacent to her, there arc many others who 




are Jehovah's enemies. These are symbolized in the 
prophecy of Ezekiel by the countries of Ammon, Moab 
and others. They have known about God and have 
had opportunity to know much more, but have joined 
with "Christendom" in defaming Jehovah's name, 
and they must suffer the consequences in connection 
with "Christendom's" downfall. Out from the nations 
Jehovah has taken "a people for his name" which 
constitute his witnesses. Before his Judgment falls 
upon the enemy Jehovah 's witnesses must go through- 
out the land and deliver the testimony of Jcstta Christ 
and give, notice and warning to the enemy, as well as 
to the peoples of good will. In giving this testimony 
Jehovah's witnesses are spectacles, or an open show, 
to angels and men, particularly to those who have de- 
famed and reproached God and his organization. 

It would seem impossible before Armageddon to 
bring to the multitudes of ignorant and depraved per- 
sons of earth who have never heard of the Word of 
God such knowledge as would make them responsible; 
therefore, for their knowledge they must wait until 
the times of restitution. It is hypocritical "Christen- 
dom", and those within her realms and immediately 
adjacent to her, that the Devil and his wicked angels, 
which "bear rule over all the earth", have used to ex- 
ploit and oppress mankind and to grossly defame 
God's holy name. "Therefore thus saith the Lord 
God, Behold I, even I, am against thee, and will exe- 
cute judgments in the midst of thee, in the sight of 
the nations. And I will do in thee that which I have 
not done, and whereunto I will not do any more the 
like, because of all thine abominations. "-Ezek. 5: 8, i). 



Baton is assembling his forces for Armageddon, and 
these forces are under the immediate command of his 
field marshal Gog. At Armageddon Jehovah's army, 
iiinler the immediate leadership of Christ Jesus, will 
d itroy Satan's army and then take Satan and put 
linn Into the pit, meaning death, for the period of a 
thousand years. Within that period the judgment of 
the individuals of the human race will take place and 
nil those who love God and obey him will be restored. 
All this will ))o to the glory of the Most High, 

Jehovah must and will execute all of his enemies in 
order that his holy name, fame and good reputation 
Mi:iv abide tot ever. In no other way cordd the uni- 
be made olean and the name of Jehovah made 
to occupy llic p3aea where it belongs in the hearts and 
in i nd", of his creatures. His judgments against his 
enemies arc written. In the execution of these judg- 
ments Jehovah employs certain of his creatures that 
ure loyal, true and faithful to him. An executioner 
is one who executes a legal judgment in conformity 
to his certificate of authority or commission. The one 
villi) renders the judgment takes the responsibility 
therefor. The executioner is merely the arm of the 
law or supreme authority. The judgment of Jehovah 
God against his enemies declares that they shall bo 
destroyed. <Ps. 145:20) "Thine hand shall find out 
all thine enemies ; thy right hand shall find out those 
that hate thee. Thou shalt make them as a fiery ovcu 
in the time of thine anger: the Lord shall swallow 
them up in his wrath, and the fire shall devour them. 
For they intended evil against thee; they imagined 
a mischievous device, which they arc not able to per- 
form. Therefore shalt thou make them turn their back, 



when thou shalt make ready thine arrows upon thy 
strings against the face of them. " (Ps, 21 : 8, 9, 11, 12) 
An executioner is a vindicator of God's name. "If I 
whet my glittering sword, and mine hand take hold 
on judgment, I will render vengeance to mine enemies, 
and will reward them that hate me. ' ' — Deut. 32 : 41. 
Who are God's enemies? His arch or chief enemy is 
Satan the Devil, and with him there is a host of wicked 
ones. Satan's covetous desire to make merchandise of 
the human race led him to formulate a scheme for the 
alienation of mankind from God. That scheme was 
based upon a false religion, to wit, the worship of 
the Devil primarily, and secondarily, the worship of 
anything to turn man away from Jehovah. The ex- 
press purpose of Jehovah is to destroy Satan's false 
religious schemes and what has grown out of them, 
and this purpose lie definitely makes known when he 
says: "Against all the gods of Egypt I will execute 
judgment." (Ex. 12: 12) Whom will Jehovah use to 
execute his judgments? With the people of Israel 
God began to make pictures of the execution of his 
judgments and to foreshadow his Executioner. "David 
executed judgment and justice unto all his people." 
(2 Sam. 8:15) David was a type of Cbrist Jesus. 
Solomon was commanded to execute the judgments of 
Jehovah. (1 Ki. 6: 12) He also was a type of Christ 
as long as he was faithful to Jehovah. "0 house of 
David, thus saith the Lord, Execute judgment in the 
morning, and deliver him that is spoiled out of the 
hand of the oppressor." (Jer. 21:12) "Behold, the 
days come, saith the Lord, that I will raise unto David 
a righteous Branch, and a King shall reign and pros- 
per, and shall execute judgment and justice in the 



earth. In his days Judah shall be saved, and Israel 
shall dwell safely ; and this is his name whereby he 
shall be called, THE LOED OUR RIGHTEOUS- 
NESS." (Jer. 23:5,6) These scriptures foreshadow 
Christ. Jesus. "And I will execute vengeance in anger 
and fury upon the heathen, such as they have not 
beard." (Mic. 5:15) This prophecy foretells the 
work of Christ Jesus. Jesus himself stated that to 
him is committed all judgment and the execution 
thereof.— John 5:22,27. 

These scriptures definitely prove that Christ Jesus 
is Jehovah's Executioner and support the conclusion 
that those appointed by Jehovah in Israel to execute 
his judgments typify or foreshadow Christ Jesus. By 
l In' wll] of Jehovah God Christ Jesus associates others 
willi hi in in the execution of Jehovah's judgments. 
Together these constitute the "higher powers" that 
are ordained of God. "For he is the minister of God 
to thee for good. But if thou do that which is evil, 
be afraid ; for he beareth not the sword in vain ; for 
he is the minister of God, a revenger to execute wrath 
n|i,.ti him that doeth evil." (Rom. 13:1-4) This is 
further supported by the statement: "Behold, the 
Lord cometh with ten thousands of his saints, to exe- 
cute judgment upon all; and to convince all that are 
ungodly among them of all their ungodly deeds which 
they have ungodly committed, and of all their hard 
speeches which ungodly sinners have spoken against 
him." (Jude 14, 15) This scripture refers to the exe- 
cution of final judgment. As to those who are asso- 
ciated with Christ Jesus in this work: "To execute 
upon them the judgment written: this honour have 
all his saints. Praise ye the Lord."— Ps. 149: 9. 




Having in mind the foregoing points, which are 
definitely settled by the Scriptures, consideration is 
now given as to whom Jehu foreshadowed or pictured. 
As the Scriptures show that we are near the great 
conflict in which Jehovah will express his wrath upon 
his enemies, we may look with confidence to him to 
give us an understanding of the mutter concerning 
Jehu and his slaughter work of which the Scriptures 
specifically speak. That Jehu was an executioner of 
judgments of Jehovah there cannot he the slightest 
douht, because it is written, in 2 Chronicles 22:7,8: 
" And the destruction of Ahaziah was of God by com- 
ing to Joram ; for when ho was come, he went out with 
Jehoram against Jehu the son of Nimshi, whom the 
Lord had anointed to cut off the house of Ahab, And 
it came to pass, that, when Jehu was executing judg- 
ment upon the house of Ahab, and found tha princes 
of Judah and the sons of the brethren of Ahaziali, 
that ministered to Ahaziah, he slew them." Whom 
did Jehu foreshadow? What is meant by the Jehu 
work ? 

In the outset, and in order to consider the Scrip- 
tural proof to a better advantage, the answer to the 
foregoing question as to whom Jehu foreshadowed is 
specifically given, and then followed by argument 
based upon the Scriptures in support of the answer. 
This will enable the student in progressing with the 
study to determine whether or not the answer is cor- 
rect. The answer is, to wit : 

From the time Jehu was anointed and until he had 
completed the execution of his divinely given com- 
mission he pictured or foreshadowed the work of the 



execution to bo done in "the day of the Lord" by 

Christ Jesus, the Chief Executive of Jehovah, and in 
which work his body members in glory, the remnant 
who are members of his body and are now on the 
earth, and his host of holy angels, all participate. The 
Jehu work runs parallel with the work foreshadowed 
\>y I lie prophecy of Ezekiol appearing in chapters nine 
and ten concerning 'the man clothed in linen and with 
the writer's iukhorn by his side', and with the work 
of marking the foreheads of the people and scattering 
coals of fire over the city, and with the six men that 
followed him with slaughter weapons, and the destroy- 
ing the city. The Lord having revealed to his people 
Hi'' mooning o£ the ninth and tenth chapters of Eze- 
I lol'a prophecy, as well as other parts thereof, and 
Bineo I In- Jehu work is directly related thereto, it scema 
I tod 's due time to permit his people to understand the 
Jehu picture and the work that Jehu performed. The 
work of Jehu was for the vindication of Jehovah's 
name, and therefore is properly considered in connce- 
linri with the study of Ezokiel's prophecy. 

Elijah foreshadowed the ambassadorial or witness 
work to be done by God's people during the time of 
'preparing the way before the Lord'. His was a resti- 
tution work also, as Jesus declared, and thus showing 
that in the Elijah period of the church a similar work 
was done. (Matt. 17: 11) His was also a work looking 
to the vindication of Jehovah's name. Elisha was 
anointed to finish the work Elijah had begun, and 
hence his was an ambassadorial or witness work also. 
But furthermore of him it is written: "And him that 
BSCapeth from the sword of Jehu shall Elisha slay." 
This shows tiutt the Elisha work is directly related to 



the execution of the enemies of Jehovah. (1 Ki. 19 : 17) 
Jehu pictures an execution or destructive work for the 
vindication of Jehovah's name. Elisha also foreshad- 
ows a vindication work, showing that the same persons 
connected with the Elisha work are likewise connected 
with the Jehu work. Elisha was anointed long before 
Jehu received his anointing; which shows that the wit- 
ness work must be done first and must then be followed 
by the work of destruction, even as shown by the 
ninth chapter of Ezckicl. 


Some historical facts concerning Israel's rulers, and 
in which Jehu figures, will be of interest at this point. 
The ten tribes of Israel had rebelled against the house 
of David nnd had selected their own king. Asa was 
king of Judah and reigned at Jerusalem about 979 
B.C. The ten tribes were located in the north part 
of Palestine. Omri, a captain in the army of Israel, 
seized the throne of Israel, making himself king. Later 
he bought the site of Samaria and built his royal house 
there, where he reigned over the ten tribes of Israel, 
(1 Ki. 16:16-24) Ahab succeeded Omri as king of 
Israel. Ahab married Jezebel, the daughter of Eth- 
baal. To Ahab and Jezebel was born a daughter 
named Athaliah. Some time later Elijah prophesied 
concerning the coming of the three and one-half years 
of famine. Afterwards Ahab was killed in battle, and 
was succeeded by his son Ahaziah. — 1 Ki. 22:34-40. 

Elijah anointed Elisha in his place or stead. Atha- 
liah the daughter of Ahab and Jezebel married Je- 
horam, the heir to the throne over Judah. He began 
to reign about 913 B.C., at Jerusalem. (2 Chron, 



21:1) He was succeeded to the throne by Ahaziah 
the son of Athaliah, who was a grandson of Jezebel. 
Joram ( Jehoram) the son of Ahab succeeded Ahaziah 
his brother to the throne of Israel. Elijah was taken 
away, and was succeeded by the Prophet Elisha, Then 
■I elm the son of Jehoshaphat, the son of Nimshi, was 
anointed to be king over Israel. (2 Ki. 9 : 1-6) Shortly 
thereafter Jehu slew Joram {or Jehoram). (2 Ki. 
J) : 24) Thereafter Jehu wiped out the entire house of 


Jehovah's purpose in having the house of Ahab de- 
.vi my oil furnishes the main key to the understanding 
of the work that Jehu performed and what it fore- 
shadowed. Ahab pictured Satan, that old Serpent the 
Devil. Jezebel, his wife, pictured Satan's woman or 
organization. Their offspring or seed pictures 'the 
seed of the Serpent', which must be destroyed because 
nnti-God, anti-Christ and anti-kingdom. The work of 
Jehu pictures Jehovah's procedure in destroying that 
which has brought depravity upon the human race 
and dishonor upon Jehovah's name. 

The chief development leading np to the slaughter 
work done by Jehu was Baal worship, which is Devil 
worship. The name Baal means "to be master; hence, 
to marry, to be the husband and, figuratively, the 
owner". Baal worship therefore appears to be the 
worship of the Devil by joining the organization of 
which the Devil is the master, husband and owner, and 
by accepting him, the Devil, as lord and head. "Banl- 
peor" means the practice of this Devil religion in 
connection with lewd and immoral women. It was a 



seductive means of turning men away from Jehovah 

Balaam, the soothsayer from Mesopotamia, taught 
Balak the king of Moab how to seduce the Israelites 
in connection with this devilish religion of Baal-peor. 
That Jehovah hated the detestable thing is shown by 
the following: "And Israel abode in Shittim, and the 
people began to commit whoredom with the daughters 
of Moab. And they called the people unto the sacri- 
fices of their gods: and the people did eat, and bowed 
down to their gods. And Israel joined himself unto 
Baal-peor; and the anger of the Lord was kindled 
against Israel. And the Lord said unto Moses, Take 
all (he heads of tho people, and hang them up before 
l.ho Lord, against the sun, that the fierce anger of tho 
Lord may be turned away from Israel. And Moses 
said unto the judges of Israel, Slay ye every one his 
men that wero joined unto Baal-peor." (Num. 
25: 1-5) That wicked Balaam was slam by the sword 
at the command of the Lord given to Moses. — Num. 

Gideon was faithful to the Lord and was also used 
to execute God's judgment against Baal worship, 
(Judg. 6:24-32) After Gideon's death the Israelites 
again fell away to Baal worship. (Judg. 8:83) God 
caused his faithful prophet Samuel to warn the Israel- 
ites concerning Baal worship, "And Samuel spake 
unto all the house of Israel, saying, If ye do return 
unto the Lord with all your hearts, then put away 
the strange gods and Ashtaroth from among you, and 
prepare your hearts unto the Lord, and serve him 
only ; and lie will deliver you out of the hand of the 
Philistines. Then the children of Israel did put away 



Baalim and Ashtaroth, and served the Lord only." 
—1 Sara. 7 : 3, 4. 

David was faithful to Jehovah and he "sought not 
unto Baalim, but sought to the LORD God of his father, 
and walked in his commandments, and not after the 
doings of Israel". (2 Chron. 17:3,4) Jehovah was 
long-suffering with the Israelites, and when they re- 
pented he forgave them ami further extended his 
fa.vors to them. 

After the ten tribes withdrew from Judah and set 
up their own kingdom at Samaria it was Oimi who 
gave official sanction to satanic worship by the Israel- 
ites. Ahab followed him on the throne, and concerning 
him il. .is written! "And Ahab the son of Omri did 
evil in the sight of tho Lord above all that were before 
him. And it came to pass, as if it had been a light 
thing for him to walk in the sins of Jeroboam the 
sun nl' Nebat, that he took to wife Jezebel the daughter 
of Ethbaal king of the Zidonians, and went and served 
I teal, and worshipped him. And he reared up an altar 
for Baal in the house of Baal, which he had built in 
Samaria. And Ahab made a grove; and Ahab did 
more to provoke the Lord God of Israel to anger than 
all the kings of Israel that were before him." — 1 Ki. 

The three and one-half years' famine came upon 
Israel even as Elijah had prophesied. About the time 
of the end of that famine Elijah met Ahab and then 
and there told Ahab to his face that his practice of 
the Devil religion was the real cause of the trouble 
upon Israel. "And it came to pass, when Ahab saw 
Elijah, that Ahab said unto him, Art thou he that 
t.roubleth Israel? And he answered, I have not trou- 



bled Israel; but thou and thy father's house, in that 
ye have forsaken the commandments of the Lord, and 
thou hast followed Baalim."— 1 Ki. 18:17,18. 

Ahab and Jezebel maintained "the prophets of 
Baal" by which the Israelites were debauched and 
turned away from Jehovah. Jehovah God used Elijah 
to execute his judgment upon these four hundred and 
fifty prophets of Baal. Later, when Jehu was address- 
ing an assembly of the people he said to them: "Ahab 
served Baal." (2 Ki. 10:18) These scriptures def- 
initely show that Ahab was given over entirely to 
Devil worship. 

During Ahab's reign Jehu was an officer in his 
army. He was a captain and a charioteer. At the 
time Jehovah told Elijah that Jehu and Elisha must 
be anointed he also said: "Yet I have left me seven 
thousand in Israel, all the knees which have not bowed 
unto Baal, and every mouth which hath not kissed 
him." (1 Ki. 19: 18) It seems quite reasonable, there- 
fore, that although Jehu was serving in the army of 
Ahab Jehu was among the seven thousand Israelites 
that had refused to indulge in the Devil worship of 

Ahaziah succeeded his father Ahab to the throne. 
He was injured by a fall and he sent messengers to 
inquire of Baal-zebub, meaning the Devil-god of Ek- 
ron, concerning his recovery: "And Ahaziah fell down 
through a lattice in his upper chamber that was in 
Samaria, and was sick: and he sent messengers, and 
said unto them, Go, inquire of Baal-zebub the god of 
Ekron, whether I shall recover of this disease. But 
the angel of the Lord said to Elijah the Tishbite, 
Arise, go up to meet the messengers of the king of 



Samaria, and say unto them, Is it not because there is 
not a God in Israel, that ye go to inquire of Baal-zebub 
the god of Ekron? Now, therefore, thus saith the 
Lord, Thou shalt not come down from that bed on 
which thou art gone up, but shalt surely die. And 
Elijah departed."— 2 Ki. 1:2-4. 

Jchoram (or Joram) succeeded Ahaziah to the 
throne; and while he was not as wicked as Ahab, still 
Baal worship persisted in Israel during his reign. Dur- 
ing his reign the old woman Jezebel was still alive 
and she continued to sponsor the Devil worship. 
(2 Ki. 3:1-3) Afterwards, concerning Jehu, it is 
written: "Thus Jehu destroyed Baal out of Israel," 
(2 Ki. 10: 28) At that point the Jehu picture ends. 
The subsequent facts recorded concerning him do not 
foreshadow any work done by any servant of Jehovah. 

Jehu came in contact with the Prophet Elijah and 
lived through more than twenty-eight years of Eli- 
■ha's prophetic work. This would strongly support the 
conclusion that the company whom Jehu foreshadowed 
-k'hovah began to gather and prepare for his name 
during the Elijah period of the work of the church 
mid those proving faithful in that period he made a 
part of the 'elect servant' class. Jehovah takes away 
from Lucifer, now Satan, the rulership of the world 
and gives it to his beloved Son Christ Jesus, earth's 
rightful Kuler. This great work he illustrated by tak- 
ing away the kingdom from Saul and giving it to 
David the beloved, who foreshadowed Christ Jesus. 
(1 Sam. 15:28) Likewise in the picture in which 
Jehu appears, the Lord takes away the kingdom from 
Ahab and gives it to Jehu. The same rule applies to 
those who are given an opportunity for the kingdom 



and who prove unfaithful to Jehovah. "Therefore 
say I unto you, The kingdom of God shall be taken 
from you, and given to a nation bringing forth the 
fruits thereof." (Matt. 21:43) This would show that 
the remnant of God's people are embraced within the 
picture of the Jehu work. Jehu therefore pictured 
Christ Jesus, earth's rightful King, and all of his 
body members sharing in the kingdom with him, and 
which necessarily includes the remnant, and also his 
holy angels who serve him always in the kingdom. 


Because some may raise objections to the conclu- 
sion that Jehu pictured the faithful "servant" class 
of Jehovah the strongest possible objections are here 
considered. First, the objection is made that Jehu 
could not be a representative of Jehovah's "servant" 
because Jehu was a charioteer and a captain in the 
army of Ahab and also of his successor, who were Baal 
worshipers, and which army is that of the ten tribes 
of Israel which had broken off from Judah. This ob- 
jection is not well taken, for the reason that God ap- 
proved David, who fought in the army of the unfaith- 
ful king Saul, not because David fought m the army, 
but because he was faithful to Jehovah. Practically 
all the members of the remnant class now on the. earth 
were once engaged more or less in the systems of 
"Christendom" and then honestly believed that the 
rulers of the hypocritical Devil-worshiping "Christen- 
dom" constituted the "higher powers" mentioned by 
the apostle, and to which all are admonished to give 
allegiance, (Bom. 13 ; 1-4) Of course they were wrong 
in that, but they were not unfaithful to God. 



Another objection is raised because of Jehovah's 
declaration against the house of Jehu, as uttered by 
his prophet, to wit: "And the Lord said unto him, 
Gal] his name Jezrcel ; for yet a little while, and I 
will avenge the blood of Jezrcel upon the house of 
Jehu, and will cause to cease the kingdom of the house 
Of Israel." (Hoa. 1:4) This objection cannot be con- 
sistent, for the reason that this prophecy of Hosea was 
pronounced about fifty years after the death of Jehu. 
It was pronounced against "the house of Jehu" be- 
cause of the wicked course taken by his son and his 
grandsons who succeeded him to the throne. God's 
vengeance did not come upon Jehu's house until more 
tbaa eighty yearn aftet Jehu's death; hence Jehu did 
not see or experience it any more than King Solomon 
saw Jehovah's vengeance come upon his house, which 
i'tune years after his death. 

Another objection is raised on the ground that dur- 
ing the rulorship of Jehu worship was conducted in 
connection with the golden calves at Bethel and Dan: 
" I lowbcit, from the sins of Jeroboam the son of Nebat, 
who made Israel to sin, Jehu departed not from after 
them, to wit, the golden calves that were in Bethel, 
and that were in Dan." (2 Ki. 10: 29) This objection 
is not sound and must be overruled for the reason that 
Jehovah did not commission Jehu to destroy calf wor- 
ship out of Israel. The golden calves set up by Jero- 
boam at Bethel and Dan pictured hero worship in 
which many of the Lord's people ignorantly indulged 
and have continued to indulge until recent years be- 
cause they knew no better. (See The WatcMower 1030, 
page 116.) The commission given by Jehovah lo Jehu 
manifestly directed that he should destroy all the 



house of Ahab and Jezebel. (2 Ki. 9: 5-10; 2- Chron. 
22 : 7, 8) That commission Jelm carried out, and after 
he had done so the record of his approval is given, to 
wit : "And the Lord said unto Jehu, Because thou hast 
done well in executing that which is right in mine 
eyes, and hast done unto the house of Ahab accord- 
ing to all that was in mine heart, thy children of the 
fourth generation shall sit on the throne of Israel." 
(2 Ki. 10 : 30) God approved him for the faithful per- 
formance of the work he had been commissioned to 
do. At this point the picture of Jehu necessarily ends. 
The Scriptures show that God has used men in the 
fulfilment of his purposes even though such men were 
not wholly devoted to him. An example is that of 
Nebuchadnezzar, king of Babylon. 


In support of the conclusion that Jehu pictured 
Jehovah's 'elect servant' the following is submitted: 
Jehu was born under the law covenant and was there- 
fore an Israelite, in covenant relationship with Jeho- 
vah, and which facts are shown by the Scriptures and 
God's dealing with him. (2 Ki. 13:1-6; 14:23-27) 
The fact that ho was against Baal worship is further 
proof that he was in the favor of the Lord God. 

The name "Jehu" means "Jehovah is he". His 
name is emphatic in calling attention to the fact that 
Jehovah is he that is the Supreme One, and this is 
the same fact to which the "servant" class, including 
Jehovah's witness the remnant, now call the attention 
of the people. The names of his father and grand- 
father are also significant. Jehu was the son of Je- 
hoshaphat, who was the son of Nimshi. (2 Ki. 9 ; 2, 14) 


Page 27 



"Nimshi," the name of his grandfather, means "ex- 
tricated", being probably derived from mashah, the 
primitive root word meaning to "pull out", and be- 
ing the same root word from which the name Moses 
is derived. "Jehoshaphat," the name of the father 
of Jehu, means "Jehovah-judged, that is, vindicated". 
The latter part of the name, sliaphai, means "to judge 
or pronounce judgment or sentence either for or 
against, and, by implication, to govern or rule and 
vindicate". This Jehoshaphat, the son of Nimslii, is 
not the same Jehoshaphat mentioned in 1 Kings 15 : 24 
as the son of Asa. These two names therefore, Nim- 
slii and Jehoshaphat, would represent that which is 
taken out or pulled out and used for the vindication 
of Jehovah's name. 

It was Jehovah who gave order for the anointing 
of Jehu to be king over Israel, and therefore the 
anointing was by Jehovah. Ahab was never anointed 
by Jehovah. So far as the record discloses Jehu was 
the only man ever anointed by order of Jehovah to 
be king over Israel, the ten-tribo kingdom. The rec- 
ord is: "And Jehu the son of Nimshi shalt thou anoint 
to be king over Israel." (1 Ki. 19: 16) Acting under 
instructions from the Lord, Blisha directed his young 
man to go and perform the anointing. "And when 
thou comest thither, look out there Jehu, the son of 
Jehoshaphat, the son of Nimshi, and go in, and make 
him arise up from among his brethren, and carry him 
to an inner chamber; then take the box of oil, and 
pour it on his head, and say, Thus saith the Lord, I 
have anointed thee king over Israel. Then open the 
door, and lice, and tarry not. And he arose, and went 
into the house ; and he poured the oil on his head, and 



said unto him, Thus saith the Lord God of Israel, I 
have anointed thee king over the people of the Lord, 
even over Israel."— 2 EX 9:2,3,6. 

Jehu was duly anointed and commissioned as the 
executioner of Jehovah to exterminate Baal, or Devil 
worship, in Israel. His divinely given commission 
reads: "And thou shalt smite the house of Ahab thy 
master, that I may avenge the blood of my servants 
the prophets, and the Mood of all the servants of the 
Lord, at the hand of Jezebel. For the whole house of 
Ahab shall perish ; and I will cut off from Ahab him 
that pisseth against the wall, and him that is shut up 
and left in Israel. And I will make the house of Ahab 
like the house of Jeroboam the son of Nebat, and like 
the house of Baasha the son of Ahi jah ; and the dogs 
shall eat Jezebel in the portion of Jezreel, and there 
shall be none to bury her. And he opened the door, 
and fled."— 2 Ki. 9 : 7-10. 

Jehu fulfilled his commission. "And it came to 
pass, that, when Jehu was executing judgment upon 
the house of Ahab" (2 Chron. 22 : 7, 8) ; which words 
prove that he was an executioner. In carrying out 
his commission from the Lord Jehu gained Jehovah's 
"well done" or approval, and for that reason Jehovah 
made the covenant with Jehu that his sons should con- 
tinue to reign on the throne. (2 Ki, 10:30) This 
statement is that they should reign for four genera- 
tions, that is to say, a foursquare or complete succes- 
sion to the throne. Jehu and his house occupied the 
throne of Israel for a hundred years. Jehu himself 
reigned twenty-eight years. (2 Ki. 10:36) Jehoahaz, 
his first generation, reigned for seventeen years, and 
during that time God favored Israel. (2 Ki. 13: 4, 5) 



Joash, or Jehoash, the grandson of Jehu, was on the 
throne of Israel at the death of Elisha, and he was 
favored by Jehovah's prophet. — 2 Ki. 13:14-23. 

Jehu associated unto himself Jehonadab the son of 
Rechab, whose descendants, the Reehabites, won Je- 
hovah's favor in Jeremiah's day. (2 Ki. 10:15,16; 
Jer. 35: 8, IS, 19) Jehu invited Jehonadab to ride in 
his chariot and to come with him and see his zeal for 
the Lord.— 2 Ki. 10 : 16. 

At Mount Carmel Elijah had slaughtered four hun- 
dred and fifty of the priests of Baal ; and Jehu dupli- 
cated that slaughter work, only on a far greater scale. 
(1 Ki. 18:40; 2 Ki. 10: 18-25) Elijah made a start 
at the slaughter work of Baal worship, and Jehu com- 
pleted that work. (2 Ki. 10: 28) Another point in his 
favor is that Jehu was anti-Jezebel. He had and mani- 
fested the spirit similar to that of the Lord's approved 
people who have and manifest the anti-Jezebel spirit, 
as described in Revelation 2 : 20-23. He rode over 
Jezebel in utter contempt and trampled her to death. 
Jehu was a vindicator of Jehovah 's Word in this, that 
he fulfilled the word of Jehovah spoken by his prophet 
Elijah against Ahab and Jezebel. In this work he also 
completed that which Elijah had begun. Elijah had 
called down fire from heaven in the presence of the 
prophets of Baal and Ahab at Mount Carmel. His 
prayer was: "Hear me, O Lord, hear me; that this 
people may know that thou art the Lord God." (1 Ki. 
18:37) That was a vindication of Jehovah's reputa- 
tion, but not sufficient to cause the reformation of 
Ahab and Jezebel. Baal worship continued, and the 
Lord God used Jehu to vindicate his "Word and his 



name in connection with Baal wors!rip.-2 Ki. 9: 25-37: 

These are merely abstract statements of historical 
facts showing that Jehu was used by Jehovah in per- 
forming the work of execution upon the representa- 
tives of Satan, and therefore supporting the conclu- 
sion that he foreshadowed the work of executing God's 
judgment upon Satan and his organization and which 
the Scriptures plainly show will bo done by Christ 
Jesus and those associated with him ; hence these facts 
fully support the conclusion first announced as to 
whom Jcliu foreshadowed. Other facts will ho con- 
sidered in the argument that follows. 

Jehu was a fighting man. He was in the chariot 
eorps and a captain in the army of Israel. Whenever 
Jehovah favored the army of Israel that army was 
victorious over the enemy, and hence the army be- 
came and was the army of the Lord of hosts ; and that, 
being true, would make Jehu a captain in the army 
of the Lord of hosts. (1 Ki. 20:1-30; 2 Ki. 3:5-25; 
6:24-7:lG) Jehu was known and was reeognized 
by reason of his rapid driving, because he drove 
"furiously", that is, "in madness." (2 Ki. 9:16,20, 
marginal reading) The fact that Jehu was associated 
with the war chariot of Israel seems to suggest that 
those who fulfil the Jehu picture must have to do and 
are associated with "the chariot of the cherubims" 
(1 Chron. 28:18) that pictures the colossal chariot 
of Jehovah's organization, which tlio Prophet Ezokiol 
saw in vision and which the Ezeldel class unclerstiinds 
to picture Jehovah's great organization. (Ezek. 1 ; 10) 



"The chariots of God are twenty thousand, even tliou- 
lends of angels; the Lord is among them as in Sinai, 
in the holy place." (Ps. 68:17) "The shield of his 
mighty men is made red, the valiant men arc in scar- 
let ; the chariots shall be with flaming torches in the 
dny of his preparation, and the fir trees shall bo ter- 
ribly shaken." (Nah. 2:3) "Was the Lord displeased 
against the rivers? was thine anger against the rivers? 
was thy wrath against the sea, that thou didst ride 
upon thine horses and thy chariots of salvation?" 
(Hab. 3: 8) "Who layeth the beams of his chambers 
in the waters; who maketh the clouds his chariots; who 
walkcth upon the wings of the wind." — Ps. 101: 3. 

N A B O T H 

That Ahab and Jezebel pictured Satan and his or- 
ganization is borne out by the facts, Ahab ruled over 
God's covenant people, but, like Satan, he turned all 
his power and authority to wickedness. Jezebel, his 
woman, pictured the "wife" or "woman" of the 
Devil, hence pictured the Devil's organization. The 
seed of Ahab and Jezebel, therefore, would necessari- 
ly picture or represent the 'seed of the Serpent'. Ahab 
and Jezebel, like Satan and his representatives, were 
guilty of covetousness, hypocrisy, lying, stealing, com- 
mercial oppression, and murder, and brought great 
ivproach upon the name of Jehovah by the practice 
<'l' the Devil religion. 

There was a man, a Jezreelite, whose name was 

Nnhoth and who was the owner and possessor of a 

vineyard situate near the place of residence of Ahab 

I lie king. "Jczrcel," the name of the town of the 

i'uee of Naboth, means "God is planter" or 



"God will sow". The name is derived from the He- 
brew words meaning 'God' and 'seed' and appears 
to refer to the "seed of God", that is to say, to his 
royal house which he sows and brings forth in many 
fold, that is to say, the seed of God according to the 
promise made to Abraham. (Gen. 22:15-18; John 
12:24) "Naboth" means "f raits". "And the earth 
shall hear the corn, and the wine, and the oil ; and 
they shall hear Jezreel. And I will sow her unto me in 
the earth; and I will have merey upon her that had 
not obtained mercy ; and I will say to them which were 
not my people, Thou art my people; and they shall 
say, Thou art my God."— Hos. 2: 22, 23. 

By Jehovah's law of inheritance the vineyard had 
come into the possession of Naboth, who was there- 
fore the lawful owner, and for this reason he desired 
to keep it. (Lev. 25:23; Num. 36:7) Ahab coveted 
that which Naboth possessed. He saw the garden, 
liked it, and wanted Naboth to turn it over to him, 
which Naboth refused to do. Ahab was displeased 
and reported the matter to hifl woman Jezebel. A 
conspiracy was formed against Naboth to obtain pos- 
session of his vineyard ; and this conspiracy is exactly 
in line with others that the Devil has formed and 
carried out. 

Naboth was charged with the crime of sedition and 
blasphemy against God. Witnesses were hired to 
swear falsely against him, and upon this false testi- 
mony, produced at the instance of Jezebel, Naboth was 
convicted and stoned to death. Then his vineyard was 
seized by Ahab and Jezebel on the theory that the 
property of a condemned criminal reverted to the 
state. (1 Ki. 21 : 1-15) Both Ahab and Jezebel were 


therefore guilty of covetousness. (Ex. 20:17) By 
hiring witnesses to swear falsely they were guilty of 
1 1'. puM-isy and lying. (Ex. 20:16) By conspiring to 
wrongfully get possession of Naboth. 'g vineyard they 

guilty of stealing in violation of the law. (Ex. 
20 1 LB) They were also guilty of murder, which was 
ii lucaking of God's everlasting covenant. (Ex. 20: 13 ; 
Gen. 9:6) Both Ahab and Jezebel were equally re- 
sponsible before God for these crimes. — Num. 30 : 6, 
7, 10, 11, 14. 

Satan and his organization has repeatedly acted in 
B similar way toward others, and this is specially true 
u.i'i regard to the action of Satan and his organiza- 
l„,n toward Jesus Christ and his faithful followers. 

ii. :, fa the "true vine", and the heir of God, 
and the owner of the vineyard. Therefore Christ Je- 
ms owned the vineyard by God's law of inheritance. 
Jesus bore fruits unto Jehovah, even as Naboth 's name 
means 'to bear fruits'; and hence Naboth foreshad- 
owed Christ Jesus. Satan incited the Jews, and espe- 
cially the clergy and other leaders, to acts of violence 
against Christ Jesus. This was done to gain possession 
of the kingdom or vineyard that is the ruling power. 
This was accomplished by the Jews' falsely charging 
Jesus with sedition and blasphemy against God. Upon 
perjured testimony they convicted Jesus and crucified 
i i i nr, the method of killing him being an accursed thing, 
and hence it would represent that all of his posses- 
sions revert to the Devil's organization pictured by 
Ahab and Jezebel. Like Jezebel, the clergy and lead- 
ers of the Jews were the chief movers in the commis- 
sion of this crime against God's beloved Son, the pos- 
sessor of the vineyard. Jesus had related a parable 



in the presence of these defgy and loaders in Israel, 
the words of which show that he had in mind the very- 
thing that, was done against Naboth and which would 
be done concerning himself. Amongst other things he 

"But when the husbandmen saw the son, they said 
among themselves, This is the heir: come, let us kill 
him, and let us seize OH his inheritance. And they 
caught him, and east him out of the vineyard, and 
slew him. When I he lord therefore of the vineyard 
cometh, what will he do unlo those husbandmen? They 
say unto him, lie will miserably destroy those wicked 
men, and will let out his vineyard unto other husband- 
men, which shall render him the fruits in their sea- 
sons. Jesus saith unto them, Did ye never read in the 
scriptures, The stone which the builders rejected, the 
same is become the head of the corner: this is the 
Lord's doing, and it is marvellous in our eyes? There- 
fore say I unto you, The kingdom of God shall bo 
taken from you, and given to a nation bringing forth 
the fruits l hereof."— Matt. 21:38-43. 

During the World War period tho governing class 
of " Christendom ", at the instance of the clergy, seized 
God's "servant" class, which claws was then bearing 
fruit before the Lord, the fruit of the kingdom, and 
who had to do with the "true vino" of Jehovah's vine- 
yard, namely, Christ Jesus. These faithful followers 
of Christ were maltreated, charged with sedition and 
blasphemy, convicted upon unlawful testimony and 
imprisoned, and some of them killed, and the work in 
which they were engaged, to wit, the Elijah work, was 
killed or stopped, (Rev. 11 : 3-10) In order to hold 
the possession and occupancy of the imperial vineyard 



une crowd of the Devil's organization formed and 
established the League of Nations and now cause this 
abominable thing to "stand in the holy place", that 
tl to nay, in the possession of that which rightfully 
belongs to the Lord.— Matt. 24:15. 

When Ahab was taking possession of the vineyard 
that had been stolen from Naboth God caused Elijah 
to go down there and meet Ahab and tell him to his 
face what should come upon Ahab and Jezebel, and 
this Elijah did. "And thou shalt speak unto him, 
saying, Thus saith the Lord, Hast thou killed, and 
also taken possession ? And thou shalt speak unto him, 
saying, Thus saith the Lord, In the place where dogs 
licked the blood of Naboth shall dogs lick thy blood, 
oven thine. And Ahab said to Elijah, Hast thou found 
me, mine enemy? And he answered, I have found 
thee ; because thou hast sold thyself to work evil in 
the sight of the Lord. Behold, I will bring evil upon 
thee, and will take away thy posterity, and will cut 
off from Ahab him that pisseth against the wall, and 
him that is shut up and left in Israel, and will make 
thine house like the house of Jeroboam the son of 
Nobat, and like the house of Baasha the son of Ahi jah, 
for the provocation wherewith thou hast provoked me 
to anger, and made Israel to sin. And of Jezebel also 
gpake the Lord, saying, The dogs shall eat Jezebel by 
tho wall of Jezreci. Him that dieth of Ahab in the 
oity the dogs shall cat; and him that diet.Ii in the 
field shall the fowls of the air eat."— 1 Ki. 21: 10-24. 
I loubtless Ahab and Jezebel had a regiment of tho 
iii'iny on the spot to sec that nothing should interfere 


with their talcing over the vineyard which they had 
stolen after murdering Naboth, At least the facts show 
beyond any question that Jehu, a captain and a 
charioteer, was present and heard Elijah denounce 
Al mix Jehu's own words prove that fact, as appears 
later. (2 Ki. !): 25, 26) It was at that time that Jehu 
came in contact with Elijah and heard his denuncia- 
tion of Ahab and Jezebel ; and this shows that the 
class whom Jehu pictured began to form in the time 
of the Elijah period of the work of the church, and 
the faithful ones thereof were made the "faithful and 
wise servant" class. 

For some time before 1918 the Jehu picture was a 
much mooted question and was often considered and 
discussed by the Lord's people in a desire to know 
what it meant. Since then God's people have been 
diligently trying to ascertain the meaning thereof. 
God's duo time now seems to have arrived to permit 
his people to understand the meaning of the Jehu 
work. These facts further support the conclusion that 
Jehu, prior to the lime I hat he was anointed, corre- 
sponded to the eluss pictured by Mordecai prior to 
the lime of the selection of Esther for the place on the 
throne, and before Mordceai and Esther together rep- 
resented the remnant of God. (Esther 2: 5-7) As we 
are now approaching the day of the final execution 
of Jehovah's vengeance upon Salmi's organization, it 
seems to bo pleasing to the Lord to show his people 
the moaning of the Jehu picture and what it fore- 
shadows ; and this is further evidence that this final 
execution is in the very near future. 

Jehu was conveniently present at Naboth 's vino- 
yard to hear the pronouncement of God's judgment 




upon AMb and Jezebel. As Naboth had been murdered 
God's declaration was that in like manner the mur- 
derers should die, and must die at the hands of the 
one to whom Jehovah transferred the kingdom, (1 Ki, 
21:19-23) Both Elijah and EMsha knew that God 
had determined to transfer the kingdom from Aliab 
to Jehu, but Jehu did not know that faet at the time. 
(1 Ki. 19: 1G) Jehu must wait until Cod's duly ap- 
pointed time for the execution of his Judgment in de- 
stroying Ahab and Jezebel and then he would know, 
and was so informed. Likewise Christ Jesus must wait 
for many centuries until God's due time to send him 
forth for the vindication of his name. What part will 
the remnant have in the Jehu work ? 

Jehovah's law of retribution is just and right. Like 
violence must be requited with like violence. 'An eye 
for an eye \ a life for a life. ' (Ex. 21 : 24 ; Deut. 19 : 21) 
It was the duty of Lucifer to worship Jehovah ; but 
instead he set up a worship for himself, and this led 
him to commit murder. Satan and his organization for 
centuries has continued to reproach Jehovah's name 
and to shed innocent blood. It was the duty of Ahab 
to worship God; but he adopted and practiced the Devil 
religion, which led him to commit murder. God has 
declared that Satan and his organization shall be de- 
stroyed and all of his possessions transferred to Christ 
Jesus. God's decree that Ahab and Jezebel and all 
their house should be destroyed and that the kingdom 
should be transferred to Jehu foreshadows transfer- 
ring the possession of the earth to Christ. When Eli- 
jah was at Mount Horeb Clod had instructed him to 





anoint Jehu to the kingdom. The slaying of Ahab and 
Jezebel would meet the requirements of God's law for 
the murder of Naboth ; therefore it was doubtless be- 
cause of the introduction of Baal worship into Israel 
that God decreed that the kingdom should be taken 
away from Ahab and given to Jehu. Elijah, without 
doubt under the direction of the Lord, withheld from 
Ahab the information that the kingdom should be 
transferred to Jehu, who then and there was present ; 
because, had Ahab been given that knowledge, he and 
Jezebel would have tried to kill Jehu and probably 
would have done so. 

More than fourteen years elapsed from the time 
Elijah was directed to anoint Jehu until the anoint- 
ing was actually performed. Immediately thereafter 
Jehu went forth and drove furiously or with madness 
in the execution of Jehovah's purpose against the 
enemy. This pictured how Jesus must wait until God 'a 
due time for him to begin action against the enemy 
and how as soon as he received the order from Jeho- 
vah Jesus did proceed to the execution of that order 
by ousting Satan from heaven and is proceeding now 
to the further execution of his orders. — Ps. 110 : 1, 2. 

Doubtless Elijah and Elisha often wondered as to 
when Jehovah would issue orders to proceed with the 
anointing of Jehu and to the execution of the work 
he was to do. Those of the church pictured by Elijah 
and Elisha have often wondered what is the meaning 
of the Jehu work, and when it will begin, and whether 
or not they will have any part in it. It is consoling to 
God's people to know that Jehovah, in his own good 
time directs his anointed people to proceed with his 
work. His work is done according to his will, not ac- 

cording to the will of man. In harmony with this it 
is written r "And when the seven thunders had uttered 
their voices, I was about to write : and I heard a voice 
from heaven saying unto me, Seal up those things 
which the seven thunders uttered, and write them 
not." — Eev. 10:4; see Light, Book One, pages 177, 


In due time the day arrived for the anointing of 
Jehu and the Lord directed Elisha to act. Therefore 
Elisha sent a young man, one of the children of the 
prophets, to perform the work of anointing Jehu. 
This occurred at a time when Jehu was warring at 
Eamoth-gilead. This name, Ramoth-gilead, means 
"heights of the heap of the witness (or testimony)". 
(2 Hi. 9 : 1-10) This would seem to suggest that the 
anointing of Jehu and the beginning of his work 
woidd be at a time when God's people were bearing 
testimony against Satan's organization. The anoint- 
ing of Jehu was done secretly and was unobserved 
even by the members of his military staff, and it was 
done in haste. It was Elisha who sent this young man 
to do the anointing. So far as the Jehu picture relates 
to the faithful witnesses of Jehovah on earth this 
shows that the anointing comes upon the John class 
during the period of the Elisha work of the church 
after 1919. The facts indicate that it points to the 
date of September 1922, which marks the beginning of 
the pouring out of the seven plagues upon "Chris- 
tendom", upon both the church and the state, that is 
to say, upon the Devil's organization. As Jehu's mili- 
tary staff did not know what was taldng place, and had 



to inquire, so likewise the remnant of the Jehu company 
on earth were having a part in the fulfilment of the 
prophecy, by the grace of the Lord, but they were 
unaware that the anointing had been poured out upon 
the Jehu class and that the Jehu work was being done 
and they were participating in it. 

The anointing of Jehu was really done by Jehovah, 
and Elisha and the young niau whom he sent were 
merely outward symbols of this work. (1 Ki. 19:16; 
2 Ki. 9:3-6) The young man here mentioned seems 
to correspond very well with what Queen Esther pic- 
tured, to wit, the bringing of others into the service 
of Jehovah with Mordccai after Mordccai had been 
for some time in God's service. Also, the one perform- 
ing this work being designated "young man" suggests 
that it was a time when, according to the prophecy, 
'young men see visions.' (Joel 2:28,29) All this 
points to the fact that the anointing and the beginning 
of the Jehu work would take place during the Elisha 
period or work of the church and during which time 
God raised up his "young man" for the occasion. 

It further shows that God would reveal the fact of 
the anointing and the commission involved therein by 
means of unfolding and revealing the meaning of his 
prophecies to those devoted to him. It is well known 
by God's people that he has opened up his prophecies 
to his people within the last few years. Also it sug- 
gests that Jehovah is using members of the Elisha 
class to call this matter to the attention of one another 
who form the class pictured by Jehu. Christ Jesus 
is the Head of the Jehu company, "We must not, there- 
fore, make the mistake of concluding that the young 
man doing the anointing would represent the remnant 



informing Jesus that the time had come to begin the 
Jehu work. On the contrary, this merely shows that 
the anointing was made in harmony with God's will, 
and the statement of the young man to Jehu was an 
announcement made calling attention to what was to 
bo done, similar to that made by the angel, as repre- 
sented in Revelation 14 : IS. (Bee LirjM, Book One, 
page 340.) It is Jesus who is the Head of the Elisha 
company, and he gives information to the remnant 
concerning Jehu, his commission, and the work that 
is to be done. We must bear in mind that both Elisha 
and the young man were merely instruments in the 
hands of the Lord. 


A commission is a formal warrant of authority de- 
fining what shall be done by the one to whom it is 
directed, and grants certain powers and authority to 
perform the ditties therein spccilicd. It is hardly 
reasonable that Jehovah would anoint and commission 
one to do something with which t.ho creature was not 
in sympathy and in harmony. The facts show that 
during the fourteen or more years following the death 
of Naboth Jehu had kept in mind the denunciation of 
Jehovah's prophet Elijah against Ahab and Jezebel, 
When Ahab fought with the Syrians and was killed 
Jehu had witnessed a partial fulfilment of Jehovah's 
decree against Ahab's house, as the record shows; but 
that was not the end of it, by any means. (1 Ki. 
22:37,38) Jehu must have been against Baal wor- 
ship ; otherwise God would not have anointed and 
commissioned him to do the work ho did. Jehu must 
have concluded that when God's due time came he 





would take his place on the side of Jehovah and do 
what Jehovah commanded him. Jehovah had said to 
Elijah that he yet had seven thousand in Israel that 
had not bowed the knee to Baal, and the course taken 
by Jehu strongly supports the conclusion that Jehu 
was one of these seven thousand. This would further 
support the conclusion that the fulfilment of the Jehu 
picture includes the remnant, Jehovah's witnesses now 
on earth, and who arc pictured in the seven thousand. 
—See Revelation 11 : 13 ; Light, Book One, page 214. 

The commission or warrant of authority which Je- 
hovah gave to Jehu reads: "And thou shalt smite the 
house of Ahab thy master, that I may avenge the blood 
of my servants the prophets, and the blood of all the 
servants of the Lord, at the hand of Jezebel. For 
the whole house of Ahab shall perish ; and I will cut 
off from Ahab him that pisscth against the wall, and 
him that is shut up and left in Israel. And I will 
make the house of Ahab like the house of Jeroboam 
the son of Nebat, and like the house of Baasha the 
son of Alii jah ; and the dogs shall eat Jezebel in the 
portion of Jezrecl, and there shall be none to bury 
her."— 2 Ki. 9:7-10. 

Jehu's military associates were eager to know the 
mission of the "young man" who had come and left 
so hurriedly, and they put the question to Jehu. Upon 
learning from him that Jehu had been anointed as the 
ruler in Israel these men hastened to make known the 
anointing of the king. The words of the prophet, 
which doubtless Jehu had just repeated to them, were 
sufficient authority for them to hail him as the king. 
The facts show that at the Cedar Point convention 
in 1922, when the eyes of the understanding of God 's 

people were opened to the great truths that Jehovah 
God had commissioned Christ Jesus to destroy Sa- 
tan's power and organization in the universe; that 
Christ Jesus was at the temple of Jehovah for judg- 
ment ; that judgment had begun and that now there 
was a great witness work to be done on the earth by 
the anointed people of God, and that under the direc- 
tion of the King at the temple, God's people then and 
there raised the slogan: "Advertise the King and the 
kingdom, " Jehu's military assistants blew long blasts 
upon their trumpets and shouted: "Jehu is king." 
Likewise God's anointed people in convention, on 
learning that the King was at the temple, shouted 
for joy and began immediately to take action accord- 
ingly. An organized movement for the giving of the 
testimony was begun, and those who understood and 
appreciated what must be done manifested their 
willingness and eagerness to do their part in this day 
of the Lord's power. (Ps. 110 : 3) 'All power in heav- 
en and in earth is given to Christ Jesus,' and which 
is his commission, and includes full authority and 
power to destroy the Devil and his organization. — 
Matt. 28: 18; Hcb. 2: 14; 2 Thess. 2: 8; 1 John 3:8; 
Eov. 11 : 17, 18. 


Immediately following his anointing and the receipt 
of his commission Jehu took steps to execute and he 
did execute the same. He "conspired" with, or, liter- 
ally, brought to him, others and united them with 
him in hia movement against Joram (or Jchoram). 
Likewise, immediately upon learning not only of the 
commission to Christ Jesus but that the time had 



como for judgment, and that a testimony work must 
be given in connection therewith, God's people banded 
themselves together in an organized movement to do 
this work. 

Jehu had his plans laid and he did not want any 
worshiper of Baal or traitor to interfere with the 
carrying out of his commission. He determined, there- 
fore, to move secretly and to surprise tho enemy. This 
shows that it is in harmony with God's will for his 
people to go about their business without calling at- 
tention to themselves. Jehu directed that no one should 
go forth or be permitted to escape out of the city and 
go and tell Joram and Jezebel concerning his move- 
ment. Jehoram (or Joram) had been in a fight with 
the Syrians under Hazael, who was also doing some 
executing work against the wicked Israelites, and 
Jehoram had got bruised up and had gone down to 
Jezrecl for repairs. He was keeping close to the vine- 
yard that his father had stolen from Naboth by kill- 
ing him. It is quite likely that that was an elegant 
place for taking sun baths and Jehoram was indulg- 
ing in that luxury that he might recuperate from his 
wounds. This Joram (or Jehoram) was a bad man 
and he is the same one of whom Elishu said: "This 
son of a murderer hath sent to take away mine head." 
(2 Ki. C: 32) "During the World War the rulers of 
"Christendom" got pretty well bruised up, and since 
then they have been keeping close to their League of 
Nations, basking in its sunlight and trying to recu- 
perate, even as Joram was doing. But they will not 

Ahaziah was then long of Judah at Jerusalem. He 
was a grandson of Ahab, because Athaliah, the daugh- 



tor of Ahab and Jezebel, hod married Jehoram of 
Jerusalem, the father of Ahaziah. Ahab had a son 
named Jehoram (or Joram) also, and he succeeded 
Ahab as king of Samaria. In addition Ahab had 
seventy sons still living in Samaria. (2 Ki. 10: 1) Of 
course by that time Jezebel was an old granny, but 
as mean as ever. Ahaziah, king of Judah, had certain 
princes and sons of his brethren that ministered to 
him. God's decree was that all of the house of Ahab, 
which pictured Satan's organization, must be cut off. 
Jehu started out to clean out the whole crowd. 

Just at the time Jehu started on hi3 work of execut- 
ing his commission these two kings of the house of 
[sraol and Judah, that is to say, tho king of Judah 
at Jerusalem, who was Ahaziah, and the king of the 
ten tribes at Samaria who was Jehoram (or Joram), 
were together down at Jezrcel. Ahaziah had gono 
down there to visit his uncle because he was sick, and 
doubtless to console him while he was being patched 
up. (2 Chron. 22: 6) These two kings then and there 
present constituted the ruling factors of the entire 
twelve tribes of Israel, and both were unfaithful to 
the Lord and would walk in the way of their ancestor 
Ahab. Of Ahaziah, king of Judah, it is written: 
"Forty and two years old was Ahaziah when he began 
to reign ; and he reigned one year in Jerusalem. His 
mother's name also was Athaliah the daughter [grand- 
daughter] of Omri. He also walked in the ways of tho 
house of Ahab : for his mother was his counsellor to 
do wickedly. Wherefore he did evil in the sight of 
the Lord like the house of Ahab ; for they were his 
counsellors after the death of his father to his de- 
struction. He walked also after their counsel, and 



went with Jchoram the son of Ahab king of Israel to 
war against Hazacl king of Syria at Ramoth-gilead: 
and the Syrians smote Joram." — 2 Chron. 22:2-5. 

These two rulers had been influenced by the wicked 
women Athaliah and Jezebel and had turned the house 
of the Lord at Jerusalem into a place of worship of 
Baal. "For the sons of Athaliah, that wicked woman, 
had broken up the house of God ; and also all the dedi- 
cated things of the house of the Lord did they bestow 
upon Baalim." (2 Chron. 24:7; 2 Ki. 8:26) With- 
out doubt God had so ordained the matter that these 
two kings would be down at Jezreel together so that 
Jehu could catch them there and speedily execute his 
commission against them. This is proof that the Jehu 
company of which Christ Jesus is the Head will make 
a clean sweep of the ruling powers of "Christen- 
dom" and their allies who are together in a conspir- 
acy against God's people. And here it is interesting 
to note how Jehu carried out his commission. 

Jehu got into his chariot and, together with his 
faithful helpers, began his work of execution. "So 
Jehu rode in a chariot, and went to Jezreel ; for Joram 
lay there. And Ahaziah king of Judah was come down 
to see Joram." (2 Ki. 9:16) Evidently Joram was 
uneasy, because he kept a watchman in the tower to 
see what might come to pass; but his watchman did 
not obtain much information for Iiis master except to 
say that it was Jehu driving. "And there stood a 
watchman on the tower in Jezreel, and he spied the 
company of Jehu as ho came, and said, I see a com- 
pany. And Joram said, Take an horseman, and send 




to meet them, and let him say, Is it peace?" (2 Ki. 
9 : 17) This very well corresponds to what the visible 
ruling powers of "Christendom" are now doing in 
keeping watch in respect to Jehovah's witnesses. 
Doubtless the chief one of the Devil's crowd having 
to do with the things of the earth, and under the com- 
mand of the Devil himself, is having a hand in the 
matter of watching and arranging the movements of 
his earthly company, 

A man on horseback is a symbol of military equip- 
ment and movement. The king then directed that a 
man should be sent on horseback to find out the mean- 
ing of the advancing of the chariot of Jehu. When 
this messenger hastened to Jehu and accosted him 
tJcliii made him get to the rear and would not let him 
return. A second messenger was sent out by Joram 
to inquire if Jehu was coming in peace or for trouble. 
And Jehu told him to get out of the way and get to 
the rear, and he did so. (2 Ki. 9:18,19) The two 
kings were getting anxious. "And the watchman told, 
saying, He came even unto them, and cometh not 
again : and the driving is like the driving of Jehu the 
son of Nimshi ; for he driveth furiously [in madness, 
margin]," (2 Ki. 9:20) Jehu was now recognized by 
the riders, but they were ignorant of the fact that 
God had anointed Jehu and that their day was at 
hand. Being guilty of crimes made them uneasy. 
Their own wickedness made these kings cowards. "The 
wicked flee when no man pursueth ; but the righteous 
are bold as a lion." — Prov. 28:1. 

These two kings, doubtless trembling and uneasy, 
went oirt to meet the mad driver Jehu, and the Lord 
saw to it that they met right at Naboth's vineyard. 



"And Joram said, Make ready. And his chariot was 
made ready. And Joram king of Israel, and Ahaziah 
king of Judah, went out, each in his chariot, and the.y 
went out against Jehu, and met him in the portion of 
Naboth the Jezreelitc." (2 Ki. 9:21) When these 
offspring of the murderers of Naboth approached, 
doubtless Jehu then had in mind the words of Elijah 
uttered in denunciation of Ahab. King Joram was 
anxious to find out Jehu's mission. "And it came to 
pass, when Joram saw Jehu, that he said, Is it peace, 
Jehu? And he answered, What peace, so long as the 
whoredoms of thy mother Jezebel, and her witch- 
crafts, are so many?" (2 Ki. 9:22) Immediately 
when these guilty kings saw that Jehu was after them 
they cried "Treachery!" and fled: "And Joram 
turned his hands, and fled, and said to Ahaziah, There 
is treachery, O Ahaziah!" (2 Ki. 9:23) This proves 
that the Devil religion was the chief reason for Jehu 's 
slaying work, that it brought reproach upon the name 
of Jehovah; and that the hypocritical practice in 
"Christendom" has been the chief reason for the re- 
proach upon Jehovah's name and that such has made 
possible the wicked political and commercial powers 
that have ruled and do now rule the world, Jehu 
called the practice of these kings and that of old 
Jezebel "whoredoms" and "witchcrafts"; and like- 
wise the Devil's organization, particularly "Christen- 
dom", is now guilty before God. 

As these lungs fled Jehu picked off Joram first. 
"And Jehu drew a bow with his full strength, and 
smote Jchoram between his arms; and the arrow went 
out at his heart, and ho sunk down in his chariot." 
{2 Ki. 9:24) Mark how well this corresponds with 



the prophecy concerning the arrows of Jesus that shall 
pierce the hearts of the enemy. "Thine arrows are 
sharp in the heart of the King's enemies; whereby the 
people fall under thee." (Ps. 45: 5) Jehu had a bow, 
and used it. Likewise the Greater-than-Jehu, Christ 
Jesus, will use a weapon of destruction: "And I saw, 
and behold a white horse: and he that sat on him had 
a bow ; and a crown was given unto him ; and he went 
forth conquering, and to conquer." (Eev. 6:2) As 
Jehu was supported by his military staff, so the Lord 
takes others into the fight with him; "And the armies 
which were in heaven followed him upon white horses, 
clothed in fine linen, white and clean. And out of 
bin mouth goeth a sharp sword, that with it ho should 
Smite I he nations: and lie shall rule them with a rod 
of iron j and lie tmidelh the winepress of the fierce- 
ness and wrath of Almighty God. And he hath on 
his vesture and on his thigh a name written, KING 

And now here is the proof that Jehu stood nearby 
and heard Elijah denounce Ahab for stealing the vine- 
yard and murdering Naboth: "Then said Jehu to 
Bidkar his captain, Take up, and cast him in the por- 
tion of the field of Naboth the Jezreelite ; for remem- 
ber how that, when I and thou rode together after 
Ahab his father, the Lord laid this burden upon him ; 
Surely I have seen yesterday the blood of Naboth, and 
the blood of his sons, saith the Lord; and I will re- 
quite thee in this plat, saith the Lord. Now therefore 
take and cast him into the plat of ground, according 
to the word of the Lord. " (2 Ki. 9 : 25, 2C) This also 
proves that the Lord had selected Jehu at the time 



he was a commander in Ahab's army to do the very 
work that he did on this occasion and that it fore- 
shadows the execution by the Lord Jesus of Satan's 
representatives on earth. God had decreed that the 
dogs and the birds should eat the flosh of the house 
of Ahab, and doubtless this is what happened to the 
body of Joram, (1 Ki. 21: 19-24) That was a partial 
fulfilment of the prophecy in vindication of Jehovah's 
name, and pictured the beginning of a slaughter work 
that must be clone by the Lord's army, which Ezekicl 
pictures under the symbol of 'six men with slaughter 
weapons by their sides'. (Bzek. 9: 1-6) Jehu was exe- 
cuting Jehovah's decree; and the Grcater-than-Jelm, 
Christ Jesus, will execute Jehovah's decree at Arma- 

Jehu then proceeded to the execution of another one 
of Ahab's descendants, 'the seed of the Serpent.' Aha- 
ziah had fled and hid himself at Samaria, but ho was 
brought out and killed. "But when Ahaziak the king 
of Judah saw this, he fled by the way of the garden 
house ; and Jehu followed after him, and said, Smite 
him also in the chariot. And they did so at the going 
up to Gur, which is by Ibleam. And he fled to Megid- 
do, and died there. ' '—2 Ki. 9 : 27. 

That this execution was done in righteousness and 
at Jehovah's command is made certain by the divine 
record, which states: "And the destruction of Aha- 
ziah was of God by coming to Joram; for when he 
was come, he went out with Jehoram against Jehu 
the son of Nimshi, whom the Lord had anointed to 
cut off the house of Ahab." (2 Chron. 22:7) This 
alliance and cooperation of the two kings in their 
wicked work, and their being killed in close proxim- 




ity, indicates that the antitypical fulfilment of the 
prophecy will be upon the combined forces of Satan's 
organization, particularly in the land of "Christen- 
dom", and that the execution will take place at the 
hand of Christ, and his army, and that all of the rul- 
ing powers shall fall before his victorious march. 

Jehu was not done with the work he was commis- 
sioned to do. lie had slain two kings, but Ahab had 
more sons ; in fact he had seventy sons by his numer- 
ous wives and eoneubincs, all of which were Devil 
Worshipers. By this time it was annoiinced through- 
out the realm, wo may be sure, that Jehu was king and 
was proceeding to execute the house of Ahab. He 
would serve notice upon the rulers and these sons to 
give them a chance to fight. Therefore he sent them 
word to get ready for what was coming: "And Ahab 
had seventy sons in Samaria, And Jehu wrote letters, 
and sent to Samaria, unto the rulers of Jczrecl, to 
the elders, and to them that brought up Ahab's chil- 
dren, saying, Now, as soon as this letter comcth to 
you, seeing your master's sons arc with you, and there 
are with you chariots and horses, a fenced city also, 
and armour; look even out the best and meet est of 
your master's sons, and set him on his father's throne, 
and fight for your master's house." — 2 Ki. 10: 1-3. 

Jehu would not shirk his duty by avoiding a fight. 
He was certain that his commission was from Jehovah 
and that Jehovah would be with his anointed when 
in the fight and would give him the victory over any- 
one that disputed his claim to the throne of Israel. 
1 le therefore would give his opponents a chance to get 


the best of their men and get ready for the fight that 
was certain to follow and which he intended to push. 
Likewise Christ Jesus, the elricf one whom Jehu fore- 
shadowed, fought with Satan the Devil and his officers 
and cast them out of heaven. Also, the course that 
Jehu took foreshadows that Christ Jesus now permits 
Satan to assemble his forces and to get ready for the 
decisive battle at Armageddon which is certain to fol- 
low. As Jehu sent letters to the enemy, even so now 
Jehovah by his anointed King, Christ JesuSj causes 
the remnant, to whom is committed the obligation of 
givfcig the testimony, to serve notice upon Satan's 
armies. In harmony with this it is written by the 
prophet: "Proclaim ye this among the Gentiles; Pre- 
pare war, wake up the mighty men, let all the men 
of war draw near; let them come up: beat your plow- 
shares into swords, and your pruninghooks into 
spears ; let the weale say, I am strong. Assemble your- 
selves, and come, all ye heathen [nations], and gather 
yourselves together round about: thither cause thy 
mighty ones to come- down, O Lord." — Joel 3:9-12. 

Christ Jesus has not yet compelled the ruling fac- 
tors of the world to submit to him. He lets the nations 
combine in leagues, and then permits them to choose 
any or all of their best men of the nations to engage 
in the fight. All of these are sons of the Devil, whom 
Aluib pictured, and the Lord serves notice on them 
that he will fight with their strongest, and with any 
or all of them that raise any question as to his right 
to the throne of the world. 

Jehu's letters wore really a challenge to all comers, 
and raised the question amongst the people: "On 
whose side are you ? Are you for the house of Ahab, 



or do you stand by Jehovah's anointed king?" The 
Lord Jesus likewise is flinging a challenge to the 
enemy and raising the same question now before the 
nations and rulers of the world, Jehovah's witnesses 
form a part of the anointed and elect "servant" of 
God and they have a part in this work by means of 
the radio message and millions of books, and house- 
to-house testimony work, in which the remnant is now 
engaging; The challenge of the Lord to Satan's or- 
ganization is flung out, and the question is raised be- 
fore the rulers and before the people: "On whose 
side are yon? Who is your God 1 Whom do you favor 
as lmving the right to rule the world?" 

When the leaders and rulers mentioned in the fore- 
going text received Jehu's letters they were exceed- 
ingly afraid, and claimed to be willing to do whatever 
Jehu said. Jesus declared that following the World 
War fear would take hold on men who ruled the 
world: "Men's hearts failing them for fear, and for 
looking after those things which arc coming on the 
earth: for the powers of heaven shall be shaken." 
(Luke 21:26) This prophecy is now in course of 
fulfilment. The clergy of "Christendom" and their 
allies falsely claim to be on the Lord's side, and so 
represent themselves before the people, even as the 
men of Israel claimed to be on the side of Jehu, Mere 
word:; counted for nothing with Jehu as long as these 
seventy sons of Ahab lived. The decrees of Jehovah 
had gone forth, and now they must be executed. There- 
fore Jehu wrote another letter to these same elders 
and rulers, asking them to prove which side they were 
on. "Then ho wrote a letter the second time to them, 
saying, If ye be mine, and if yc will hearken unto 



my voiee, take ye the heads of the men your master's 
sons, and come to me to Jezreel by to morrow this 
time. (Now the king's sons, being seventy persons, 
were with the great men of the city, which brought 
them up.) And it came to pass, when the letter came 
to them, that they took the king's sons, and slew 
seventy persons, and put their heads in baskets, and 
sent him them to Jezreel. And there came a messenger, 
and told him, saying, They have brought the heads 
of the king's sons. And he said, Lay ye them in two 
heaps at the entering in of the gate until the morn- 
ing." (2 Ki. 10:6-8) We cannot properly construe 
this text to mean that the people living in "Christen- 
dom" are expected to kill the rulers. The matter of 
vital importance in this picture is the destruction of 
the house of Ahab, which included these seventy sons 
and which foreshadowed Satan's organization which 
must be destroyed. Jehovah had laid upon Jehu the 
obligation to see that these seventy sons were slain, 
and whether Jehu did the slaying in person or caused 
it to be done was not the material point. It was the 
action of Jehu in determining that this should bo done 
that led to the slaying of these seventy sons by others. 
He was prepared for battle, and if they had fought 
him Jehu would have been victorious and the seventy 
sons would have been slain together with many others. 
The real point of this part of the prophetic picture 
is that the modern brood of Ahab's house that rules 
the world must be destroyed either directly or in- 
directly, and that by Jehovah's Executioner, Christ 
Jesus. Whether this be done by Christ Jesus or some 
members of his army, or even by some of Satan's own 
organization, ia not of great importance. 



Another matter of importance in this picture is 
this; There are in the world today many who have 
political, commercial and religious connections with 
Satan's organization which rules and controls the 
world. These have the mark of the beast in their fore- 
heads and in their hands. If they mean to take their 
stand on the Lord's side they must completely sever 
their connection with the beastly rule and to them 
Satan's organization must become as dead, and their 
allegiance to his organization must cease, and must be 
given to the Lord. This course they must take if they 
would receive the protection of the antitypical Jehu, 
Christ Jesus, the great Executioner who will execute 
Jehovah's judgments at Armageddon. The slaying of 
the seventy sons of Ahab well corresponds to the 
language of the psalmist: "He shall judge among the 
heathen, he shall fill the places with the dead bodies ; 
he shall wound the heads over many countries." (Ps. 
110: 6) The heads over the divisions of Satan's or- 
ganization will be broken by the great Executioner, 
Christ Jesus. This will be a further vindication of 
Jehovah's name. 

Jehu declared to the people that Jehovah's decree 
would be carried out to the uttermost: "And it came 
to pass in the morning, that he went out, and stood, 
and said to all the people, Ye be righteous: behold, I 
conspired against my master, and slew him: but who 
slew all these? Know now that there shall fall unto 
the earth nothing of the word of the Lord, which the 
Lord spake concerning the house of Ahab: for the 
Lord hath done that which he spake by Ms servant 
Elijah."— 2 Ki. 10:9,10. 



Jehovah had caused his word to be spoken hy his 
prophet Elijah concerning the house of Ahab, and 
Jehovah would prove that his prophet spoke the truth, 
and this ho would do in vindication of his word and 
his name. There is no record that these seventy sons 
were given a decent burial, and the presumption is 
that Jehovah's decree concerning their flesh's being 
consumed by the beasts and the birds was carried out. 
This exactly fits the declaration of the Lord's prophet 
concerning the slaying of Satan 'a organization and the 
disposition to be made of the carcasses. (Ezek. 39: 17) 
Jehu fulfilled his commission by disposing of the en- 
tire house of Ahab. "So Jehu slew all that remained 
of the house of Ahab in Jesireel, and all his great men, 
and his kinsfolks, and his priests, until he left him 
none remaining." (2 Ki. 10: 11) The Scriptures make 
it clear that Jcliovah God will cause bis great Execu- 
tioner, Christ Jesus, together with his army, to com- 
pletely wipe out all the ruling powers of the world 
that have ruled by Satan's direction and oppressed 
the human race and that have particularly persecuted 
his anointed people; not only those pictured by the 
rulers of Israel, but also those pictured by the rulers 
of Judah, which rulers also were agents of Satan the 


Ahaziah of Judali had turned to Baal worship. He 
was a grandson of Ahab and Jezebel. Not only was 
Ahaziah killed, but those who supported him met a 
like fate. "And he [Jehu] arose and departed, and 
came to Samaria, And as he was at the shearing house 
in the way, Jehu met with the brethren of Ahaziah 



king of Judah, and said, Who are ye? And they an- 
swered, We are the brethren of Ahaziah ; and we go 
down to salute the children of the king, and the chil- 
dren of the queen. And lie said fto his men], Take 
them alive. And they took them alive, and slew tliem 
at the pit of the shearing house, even two and forty 
men; neither left he any of them." (2 Ki. 10: 12-14) 
The account of the same matter given in the Chroni- 
cles proves beyond a question of doubt that Jehu was 
there executing Jehovah's decree and that therefore 
he foreshadowed Christ and his armies. (2 Chron. 
22 : 8) It is probable that these forty-two corpses de- 
scribed in the above texts were devoured by the dogs 
and birds in harmony with Jehovah's decree concern- 
ing Ahab's house. 

Jehu, by slaying the princely adherents of Judah, 
might have provoked war with Judah. But evidently 
he did not consider that seriously or permit it to pre- 
vent Mm from proceeding with doing his duty. He 
knew only the terms of his commission from Jehovah, 
and that he was determined to carry out. He knew 
that God had decreed death to these wicked rulers 
and Devil worshipers and that the decree must be 
executed. He was blind to everything else. In this 
he corresponds with the work of Christ Jesus and 
of his faithful associates concerning whom it is writ- 
ten: "Who is blind, but my servant? or deaf, as my 
messenger that I sent ? who is blind as ho that is per- 
fect, and blind as the Lord's servant? Seeing many 
things, but thou observest not; opening the ears, but 
he hcareth not. The Lord is well pleased for his right- 
eousness' sake; he will magnify the law, and make 
it honourable." (Isa, 42: 19-21) Jehovah has assigned 



to his beloved Son the great work of executing the 
enemy that the name of Jehovah might be completely 
vindicated, and Christ is blind to everything that 
would in the least interfere with the complete per- 
formance of his commission. The same is true with 
those who are really devoted to the Lord God and 
who love and serve him and his kingdom. To boldly 
declare the truth now tends to bring down the wrath 
of all of Satan's agents upon the heads of Jehovah's 
witnesses. No personal fear or other selfish interests, 
however, will deter God's faithful people from doing 
their duty as commanded. The testimony must be 
given by which the foreheads of those that sigh and 
cry for relief may be marked, and this must be done 
before the slaughter work begins. In doing this wit- 
ness work the remnant are having some part in the 
execution of the judgments of the Lord written, and 
as soon as the witness work is completed the slaughter 
work must follow even as the Lord has said must be 
done by that part of Christ's army pictured by the 
six men with slaughter weapons. — Ezek. 9: 5, 6. 

The name "Ahab" means "brother (that is, friend) 
of (his) father". Omri was Ahab's father, and he is 
the one that seized the throne of Israel ; and he was 
an exceedingly wicked creature. (1 Ki. 16:25,26) 
He was the servant and representative of the Devil. 
Ahab's name therefore clearly points to the fact that 
the ruling powers of the nations of the world, par- 
ticularly of "Christendom", are the friends of their 
father the Devil, whose will they do. They are the 
'seed of the Serpent' which Jehovah by his Execu- 
tioner will wipe out. — John 8 : 44. 



Now Jehovah has brought his faithful remnant into 
the temple, given to them the garments of salvation, 
and brought them under the robe of righteousness, 
and has given them "a new name, which the mouth 
of the Lord [has named]". Those of the remnant 
must now be entirely devoted to Jehovah and must 
proclaim his praises while giving proclamation con- 
cerning the judgments of Jehovah written against his 
enemies. (Ps. 149: 6) These faithful ones of the rem- 
nant have the Word of God in their hands, which is 
the sword, and they must wield that sword of truth 
with force and effect. In this the remnant have a part 
in the Jehu work by virtue of being in Christ and 
being a part of Jehovah's "servant". It is now the 
day of Jehovah's vengeance, and he commands his 
faithful remnant to declare his truths to the nations 
of the world. "Let the high praises of God be in their 
mouth, and a two-edged sword in their hand; to exe- 
cute vengeance upon the heathen, and punishments 
upon the people ; to bind their kings with chains, and 
their nobles with fetters of iron; to execute upon them 
the judgment written : this honour have all his saints. 
Praise ye the Lord."— Ps. 149: 6-9. 

In order to appreciate the agencies which the Lord 
uses to carry out his purposes we must keep in mind 
always that the question of paramount importance is 
the vindication of Jehovah's name. The remaining 
work of Jehu in executing the commission given to 
him by Jehovah shows that God's Groater-than-Jehu, 
of which the remnant is a part, still have a work to 
do that Jehovah has assigned them to do. The rem- 
nant yet has something to do with this work. 



Jehovah has been pleased to use a woman to pic- 
ture his universal organization which gives birth to 
his capital organization. lie caused a picture to be 
made in the early days, using Abraham and his wife 
Sarah, and his son Isaac, by which he foreshadowed 
his royal house that shall rule the world in righteous- 
ness. In that picture Abraham represented Jehovah 
God, Sarah represented God's universal organization, 
and Isaac represented the royal house of which Christ 
Jesus is the Head. Jehovah names his woman or or- 
ganization "Zion". As Sarah was barren for a long 
while, oven so Zion was barren for a long while. When 
the Lord appears at the temple Zion is built up and 
her children are then born, which means the kingdom 
begins and those wiio constitute the royal house are 
brought into the temple or house of the Lord. The 
children of Jehovah, born of his woman Zion, are 
taught of God and enjoy great peace. Such is the 
present situation of God's remnant. (Isa. 54:1-13) 
It is Jehovah's children by Zion, to wit, The Christ, 
that constitute Jehovah's executioner, because it is 
written concerning such: "No weapon that is formed 
against thee shall prosper; and every tongue that 
shall rise against thee in judgment thou shalt con- 
demn. This is the heritage of the servants of the 
Lord; and their righteousness is of me, saith the 
Lord."— Isa. 54:17. 

For the purpose of deceiving mankind and turning 
them away from Jehovah God, Satan has mimicked 
Jehovah in regard to his organization, as well as in 
other matters. Satan's woman is named Babylon. As 
Zion gives birth to the true worshipers of Jehovah, 

so Babylon gives birth to the false religions of which 
Satan the Devil is the father and to those who worship 
the- Devil and his unrighteous system. Satan's woman 
or organization is hypocritical, unclean, abominable 
and the shedder of righteous blood. She makes a show 
of herself by her outward appearance, claiming to be 
righteous, but she is desperately wicked. "And upon 
her forehead was a name written, MYSTERY, BABY- 
saw the woman drunken with the blood of the saints, 
and with the blood of the martyrs of Jesus : and when 
I saw her, I wondered with great admiration." — 
Rev. 17 : 5, 6. 

Ahab, being nn Israelite, was bound by his cove- 
nant to worship and serve Jehovah, even as Lucifer 
was duty-bound to worship and servo Jehovah God, 
Ahab was a covenant-breaker and in violation of God's 
law he married that Zidonian woman Jezebel and em- 
braced the Devil religion of Baal. The Zidonians were 
an abomination unto Jehovah. (2 Ki. 23:13) "And 
Ahab the son of Omri did evil in the sight of the Lord 
above all that were before him. And it came to pass, 
as if it had been a light thing for him to walk in the 
sins of Jeroboam the son of Nebat, that ho took to 
wife Jezebel the daughter of Ethbaal king of the 
Zidonians, and went and served Baal, and worshipped 
him."— IKi. 16:30,31. 

It was Jezebel that brought the Devil religion to 
the house of Ahab by which the name of Jehovah was 
defamed in Israel. She was a cruel, covetous and 
wicked murderess. Like the Devil's woman Babylon, 
she 'was drunk with the blood of God's faithful people 



unrighteously shed'. Aliab and Jezebel brought forth 
wicked children who likewise defamed God's holy 

name. Ahab, therefore, was a picture of the Devil, 
and Jezebel pictured or represented the Devil's or- 
ganization, and their children pictured the 'seed of 
the Serpent'. At tho very beginning God had said: 
"And I will put enmity between thee and the 
woman, and between thy seed and her seed; it 
shall bruise thy head, and thou slialt bruise his 
heel." (Gen. 3:15) Jehovah commissioned Jehu as 
his executioner to destroy the house of Ahab and the 
Devil worship of Baalim. In this Jehu foreshadowed 
Christ Jesus who shall bruise Satan's head and de- 
stroy his organization. — Eom, 16 : 20. 

Jehu had destroyed the kings and now old Jezebel 
was due for her turn. She knew that she must expect 
a visit from Jehu, and her vanity led her to take steps 
to try to overreach Jehu by reason of her appearance. 
"And when Jehu was come to Jezreel, Jezebel heard 
of it ; and she painted her face, and tired her head, 
and looked out at a window." (2 Ki. 9:30) Jezebel 
was the grandmother of King Ahaziah, who had al- 
ready been executed. She was old and ugly, no doubt, 
but she resorted to paint and other artificial means, 
padded herself well, and framed her head and bust 
in a lattice window. She had for a long while been 
dictating the policy of Israel, and now she reasoned 
that the newly anointed king Jehu had no right to 
remove her and her cruel, covetous and commercial 
associates, and that her very appearance would so 
dazzle the king that he would give her a place in the 
kingdom and still permit her to perform. 



How well that illustrates the devilish systems that 
have Song dominated the world, and particularly is 
that true of "Christendom". "Organized Christian- 
ity," so called, is dominated by a covetous, commer- 
cial spirit, and Big Business is the chief eat one in her 
councils and the one part of Satan's organization that 
uses "organized Christianity" for commercial pur- 
poses. "Organized Christianity," or "Christendom", 
which embraces the seventh world power, considers 
herself so important that she believes she will never 
be deposed, but that earth's new King Christ Jesus 
will need her to govern and control things; and hence 
she lias her windjammers the clergy to tell the people 
that "we are going to make the world a fit place for 
man, and then Christ can come to visit it". Like old 
Jezebel, she puts on her best bib and tucker and takes 
her seat at her lattice window with the avowed pur- 
pose of "vamping" the King. So cocksure are the 
ruling factors of Satan's visible organization that they 
are impregnable in their position that they tell the 
people that they alone can make this world a fit place 
in which to reside. They are in their own estimation 
"the higher powers", to which all others should be 
subjected. They have induced many who have conse- 
crated themselves to the Lord to believe that gross 
falsehood. So thoroughly do some of them believe it 
that they say: "We must do nothing to offend the 
higher or ruling powers of the nations." 

Jezebel reasoned that she could show Jehu that if 
he expected to continue in peace he must not be against 
her and her brood. A few years before Zimri had 
slain his master, and she would call that to the at- 
tention of Jehu in order to press home her point. 


(1 10. 16 : 8-20) "And as Jehu entered in at the gate, 
she said, Had Zimri peace, who slew his master?" — ■ 
2 Ki. 9 : 31. 

The clergy of "Christendom", and the principal 
ones of their flock, in substance say this very thing 
to the incoming King Christ Jesus. They at least say 
to the remnant of Jehovah's witnesses, who represent 
the Lord, the Greater Jehu, in substance what Jeze- 
bel said to Jehu, Their speech is: '"Will you have 
peace in turning against Ihe ones who are "the higher 
powers", and who are ordained of God? because it is 
written that there is no power except of God, and that 
means the rulers of the world. Surely you are wrong 
in declaring a message against the rulers of "Chris- 
tendom" and saying that God's anointed King will 
destroy "Christendom" at Armageddon. You will 
certainly experience the fate of all who have raised 
sedition against the government in times past.' The 
clergy and their allies try to make trouble for Jeho- 
vah's witnesses and seek their destruction. They try 
to dampen the zeal of the remnant by declaring that 
almost all of Jehovah's witnesses are dupes and per- 
verts engaged in a book-selling scheme at the instance 
of selfish men. A sample of this howl appears in The 
Church Chronicle for the diocese of Ballarat. Austra- 
lia, of November 15, 1931, one of the official church 
organs of the seventh world power. Three and one- 
half pages of that paper are devoted to a tirade 
against Jehovah's witnesses ; and that is just a sample 
of what they are doing in other places more secretly, 
and marks the beginning of a conspiracy against God's 


Jehu refused to be. impressed or influenced by Jeze- 
bel 's presumptuous words, nor was he at all frightened 
by what she said. He refused to slack his hand in 
the performance of his commission. He knew that 
he was the anointed of Jehovah to perform his work. 
Jehu took in the situation immediately when he saw 
the old woman and heard her words: "And he lifted 
up his face to the window, and said, Who is on my 
side? who? And there looked out to him two or three 
eunuchs."— 2 Ki. 9:32. 

Jehovah's witnesses are now raising this same ques- 
tion, identically, throughout "Christendom". As Jehu 
said, so they are saying, "Who is on the Lord's side? 
who?" By means of radio, books and booklets the 
message is going to the people, and all are told that 
the hope of the world is Jehovah's kingdom and that 
if they would have his blessings they must take their 
stand on the side of Jehovah. Hence the question, 
"Who is on the side of Jehovah?" The religious sys- 
tems in particular have amongst them many people 
who must have an opportunity to hear and who must 
be served with notice concerning God's purposes. By 
the publication of false statements, such as that pub- 
lished by the above-mentioned paper, The Church 
Chronicle, the Jezebel crowd acknowledge that they 
have received notice from the Lord delivered by his 
remnant. Although many of them have tried to avoid 
this notice by refusing to accept the literature, by 
their very course of action they acknowledge that they 
havo received notice. Others are standing by and 
they must have an opportunity to say whether or not 
they arc on the Lord's side. 




There were some eunuchs up in that house who 
leaned out of the window to ascertain who was in the 
street propounding the question, 'Who is on the 
Lord's side?' Who these eunuchs were we do not 
know, and that is not the material point. They were 
merely there to fill in some part of the picture. They 
were clearly not Israelites, for the reason that God's 
law prohibited the performance of the surgical opera- 
tion by which eunuchs are made, (Dent. 23 : 1) Prob- 
ably these eunuchs were slaves who had been captured 
by the commercial element working under Ahab and 
Jezebel, and had been made eunuchs and assigned to 
serve the old woman and her household. In any event 
these eunuchs were sharp-witted enough to take in 
the situation immediately when they saw the con- 
queror Jehu there calling out and asking, "Who is 
on my side?" These eunuchs well picture those peo- 
ples of "Christendom" who have been robbed of their 
manhood and their property and forced to attend 
hand and foot upon the old granny, that is to say, 
the old wicked organization of Satan that dominates 
and oppresses the peoples of earth and which is guilty 
of many whoredoms and witchcrafts and in whose 
skirts is found the blood of the prophets, the faithful 
witnesses of Jehovah God. (2 Ki. 9 : 22 ; 1 Ki. 19 : 10 ; 
18:4; Rev. 17:6) The God of battle, acting by the 
Grcater-than-Jehu, takes action in behalf of this very 
class. — Jas. 5 : 1-5. 

Jehu gave the command concerning the old woman. 
"And be said, Throw her down. So they threw her 
down : and some of her blood was sprinkled on the 
wall, and on the horses : and he trode her under foot." 



Page 63 



(2 Ki. 9: 33) Today the Greater-than-Jehu, the Lord 
Jesus Christ, says to all who would stand on the side 
of Jehovah and against the Devil's old woman his 
wicked organization: "Throw her down." Throw 
down the Devil's organization and all of its sponsors. 
Throw it down by getting away from it and letting 
it fall. To the "great multitude" the Lord now says: 
'Go forth and show yourselves.' (Isa. 49:9) To the 
peoples of good will the Lord says concerning Satan's 
organization: 'Forsake her and leave her to be 
trampled under the hoofs of the King's horses.' — 
Rev. 19 : 14-1G ; Jcr. 51 : 6 ; Isa. 63 : 1-5. 

Jezebel was thrown down just as that great city, 
Satan's organization, will be thrown down. (Rev. 
18 : 21) It was Jehu who was responsible for the dealh 
of old Jezebel, and the Greatcr-than-Jehti Christ Jesus 
will take the responsibility for the death of Satan's 
organization. The eunuchs, therefore, would more 
specifically picture those who throw the devilish thing 
overboard by forsaking and abandoning it, getting 
free from it. It is the Lord's army that will trample 
underfoot the satanic organization pictured by Jeze- 
bel. This was pictured in Ezckicl's prophecy by the 
'six men with slaughter weapons', which constituted 
the fighting army of the Lord; and these will bring 
about the destruction of Satan 's organization. In their 
execution work they begin with the religionists and 
go down the line, making a complete clean-up of the 
entire wicked thing. (Ezek, 9:5-7) At the present 
time Jehovah's witnesses, pictured by the 'man with 
the writer's inkhorn, clothed with linen', go through 
the land marking those who are in sympathy with the 
Lord's cause, but they do not put any marks upon 



Satan's organization, and hence Satan's organization 
are the ones that shall be executed. Like as old Jeze- 
bel marked herself, so Satan's organization marks 
herself for destruction. Like as Hainan was hanged, 
so that wicked organization will be hanged high. — 
Esther 7 : 9, 10. 

Jezebel was Satan's representative, and therefore 
the daughter of a king; hence Jehu gave orders con- 
cerning her: "And when he was come in, he did eat 
and drink, and said, Go, see now this cursed woman, 
and bury her: for she is a king's daughter. And they 
went to bury her ; but they found no more of her than 
the skull, and the feet, and the palms of her hands." 
(2 Ki. 9 : 34, 35} This part of the record evidently is 
merely to show that this Jezebel was disposed of with- 
out an honorable burial and as a vile thing and in 
disgrace. Even so Satan's organization will be dis- 
posed of and scattered upon the ground that the 
dogs and the carrion birds may feed upon it. When 
those who went out to look afler the body of Jezebel 
came to the place the only thing that they found of 
the old woman was her skull, which she had used to 
devise wicked schemes ; and her feet, with which she 
walked after the ways of her father Satan ; and the 
palms of her hands, with which she committed deeds 
of wickedness and violence. 

This is exactly in accord with what shall come unon 
Satan's organization, as stated by the prophets, (llev. 
19:17-21) "And, thou son of man, thus saith the 
Lord God, Speak unto every feathered fowl, and to 
every beast of the field, Assemble yourselves, and come ; 
gather yourselves on every side to my sacrifice that 
I do sacrifice for you, even a great sacrifice upon the 




mountains of Israel, that ye may eat flesh, and drink 
blood." (Ezek. 39:17} Satan's organization, rep- 
resented by Jezebel, wilt go down with all others of 
the Zidonians. (Ezek. 32:30) Since the remnant of 
Jehovah's witnesses are part of the "servant" class, 
and therefore part of the executioners whom Jehu 
pictured, it seems that the remnant will see this wicked 
organization thrown down by the fighting army of 
the Lord. 

The old wicked Jezebel had reached the end of her 
reign of terror, even as Satan's organization is about 
to the end of her tether. Jehu was acting under the 
direction of the Lord, even as Christ Jesus, acting 
under the commandment of Jehovah, will destroy 
Satan's organization. It is recorded that when the 
facts were reported to Jehu he called attention to the 
prophecy that Elijah had uttered: "Wherefore they 
came again, and told him. And he said, This is the 
word of the Lord, which he spake by his servant 
Elijah the Tishbite, saying, In the portion of Jezreel 
shall dogs eat the flesh of Jezebel: and the carcase of 
Jezebel shall be as dung upon the face of the field in 
the portion of Jezreel; so that they shall not say, 
This is Jezebel." (2 Ki. 9:36,37) This marked the 
fulfilment of the prophecy uttered by Elijah at the 
direction of Jehovah and proved that Elijah was 
God's true prophet. "And of Jezebel also spake the 
Lord, saying, The dogs shall eat Jezebel by the wall 
of Jezreel." (1 Ki. 21: 23) The greater fulfilment of 
the prophecy appears to be in the near future. 

The word of Jehovah concerning the house of Ahab 
and Jezebel was fully vindicated with the destruction 
of that house. In his due time Jehovah God will com- 



plctely vindicate his word and his name concerning 
Satan and his organization by the full and complete 
destruction thereof. Jehu had done the work well con- 
cerning the house of Ahab and Jezebel, but he was not 
yet through with his execution work specified in his 
commission. There was something more for him to do. 

Jehu had much zeal for Jehovah, and that is an- 
other reason why he pictured Christ the royal Execu- 
tioner. Concerning the Lord Jesus it is written : "For 
the zeal of thine house hath eaten me up ; and the 
reproaches of them that reproached thee are fallen 
upon me." (Ps. 09:9) Such is the zeal peculiar to 
the royal house and therefore is pleasing to Jehovah. 
Elijah manifested like zeal for the Lord of hosts. 
After he had slain the prophets of Baal, and then 
went and hid himself in a cave at Mount Horeb, in 
response to an inquiry from the Lord as to why he 
was there Elijah said: "I have been very jealous for 
the Lord God of hosts." (1 Ki. 19:10) The word 
"jealous" in this text means the same as 'zealous' 
in Psalm 69 : 9. The two words are derived from the 
same root. 'Jehovah is a jealous [zealous] God.' 
(Ex. 20 : 5 ; Dcut. 5:9) "For the Lord thy God is a 
consuming fire, even a jealous God." (Deut. 4:24) 
Concerning the establishment of the righteous govern- 
ment under Christ the King it is written: "The zeal 
of the Lord of hosts [Lord of battle] will perform 
this," (Isa. 9:7) In the New Testament the words 
"zealous" and "jealous" are from the same root 
word: "For I am jealous over you with godly jeal- 
ousy. " (2 Cor. 11 : 2) When Paul was defending him- 




self before the Jews he said of himself: 'I was taught 
according to the perfect manner of the law of the 
fathers, and was zealous toward God, as ye all are 
this day.' (Acts 22:3; Phil. 3:6; Col. 4:13) The 
remnant of God who are anointed to do his work must 
have tliis same zeal for Jehovah. "Who gave himself 
for us, that lie might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of good 
works."— Titus 2:14. 

The words "zealous" and "jealous" as used in the 
above, scriptures do not mean ill will or hatred or envy, 
but they do mean a strong, unbending determination 
to carry out the righteous purpose of the Lord. They 
mean an unbreakable determination to accomplish that 
which one is commissioned by the Lord to do. The 
means by which Jehu was identified was his rapid 
driving. He drove "furiously", or with "madness", 
and with an unbending r.nd unbreakable determina- 
tion that he would permit nothing to hinder him in 
the accomplishment of his purpose for which he was 
commissioned. In the very hour that he received his 
commission he started with his military staff to execute 
that commission. When the messengers of the kings 
approached him and inquired why he was thus driving 
he said to them: 'Get out of my way, and get to the 
rear; I have no time to waste with you.' Likewise 
when Christ Jesus received the order from Jehovah 
to go forth and rule in the midst of the enemy he 
started the war in heaven and ousted Satan and his 
angels from heaven and cast them down to the earth. 
The Scriptures show that just as soon as the testi- 
mony work now in progress is completed, according 
to the will of Jehovah, Jesus will move without delay 



and will permit nothing to hinder him in executing 
the enemy.— Ps. 110:1-6; Rev. 11:17-19; 12:7-12; 
Matt. 24: 14, 21, 22 ; Ps. 45 : 3, 4. 

The memhers of the body of Christ, including the 
remnant now on the earth, must have this same zeal 
as that which was manifested by Jehu. To see and 
to appreciate the fact that the kingdom is here means 
that the remnant must be diligent in performing their 
work until every vestige of the enemy organization 
falls. (Isa. 6: 9-12) Jehovah has commanded that the 
testimony which does the marking must be done be- 
fore the slaughter work begins, and the remnant are 
zealous to do it, fully determined that by the grace of 
God nothing shall prevent them from doing it faith- 
fully. "I thought on my ways, and turned my feet 
unto thy testimonies. I made haste, and delayed not, 
to keep thy commandments. My zeal hath consumed 
me ; because mine enemies have forgotten thy words." 
— Ps. 119 : 59, 60, 139. 

In doing this work in the name of Jehovah of hosts 
the remnant must drive rapidly, and many call them 
mad perverts for so doing. But it matters not what 
the enemy says; they are doing it with joy. When 
David went out to fight in the army of the Lord he 
said: "The king's business required haste." (1 Sam. 
21: 8) When the Lord's anointed see and appreciate 
that the kingdom is here they see that it is time to 
make haste in obeying God's commandments. They 
are diligent to make their calling and election sure. 
(2 Pet. 1 : 10) They engage in the Lord's service with 
a zeal peculiar to Jehovah's house. "In that day it 
shall be said to Jerusalem, Pear thou not; and to 
Zion, Let not thine hands bo slack." — Zeph. 3: 16, 




Jehu had progressed with his work of execution and 
had slain the kings and sons of Ahab and others, and 
when he finished with the forty-two adherents of 
Ahaziah he met up with Jehonadab. Jehu put the 
question to Jehonadab : 'Are you on my side or not?' 
By that time Jehonadab would have heard what Jehu 
was doing, or probably Jehu told him he was destroy- 
ing Baalism in Israel ; otherwise Jehonadab would 
not have understood the question Jehu put to him: 
"And when he was departed thence, he lighted on 
Jehonadab the son of Rechab, coming to meet him: 
and he saluted him, and said to him, Is thine heart 
right, as my heart is with thy heart ? And Jehonadab 
answered, It is. If it be, give me thine hand. And he 
gave him his hand: and he took him up to him into 
the chariot." (2 ICi. 10: 15) Manifestly Jehovah per- 
mitted Jehonadab to appear in this picture for some 
good purpose and that purpose when known must be 
an encouragement and comfort to the remnant. It 
does not appear from the record that Jehonadab did 
anything toward the slaying work. What, then, did 
Jehonadab represent in this picture? 

Jehonadab represented or foreshadowed that class 
of people now on the earth during the time that the 
Jehu work is in progress who are of good will, are 
out of harmony with Satan's organisation, who take 
their stand on the side of righteousness, and are the 
ones whom the Lord will preserve during the time of 
Armageddon, take them through that trouble, and 
give them everlasting life on the earth. These consti- 
tute the "sheep" class that favor God's anointed peo- 
ple, because they know that the anointed of the Lord 




are doing the Lord's work. In support of this conclu- 
sion the following is submitted. 

Jehonadab was not a Jew, nor was he anointed to 
do work in the name of Jehovah, and therefore he 
could not picture the anointed class. He was a de- 
scendant of Abraham through his wife Keturah. (Gen. 
25:1,2; Ex. 2:16-21; Num. 10:29; Judg. 4:11; 
1 Chron. 2:55) Jehonadab was the son of Reehab 
the Kenite. Abraham had six sons by Keturah after 
the death of Sarah. Keturah represented the New 
Covenant, the seed or offspring of which covenant is 
the restitution class that shall live forever. (See 
Reconciliation, pages 270, 325.) "And Abraham gave 
all that he had unto Isaac." (Gen. 25: 5) Isaac pic- 
tured the "seed", that is to say, Jehovah God's anoint- 
ed. "Now we, brethren, as Isaac was, are the children 
of promise." (Gal. 4: 28) The descendants of Keturah 
pictured the restitution class; hence Jehonadab pic- 
tured the same class. 

The name "Jehonadab" means (according to 
Strong) "Jehovah-largess", that is to say, 'liberal, 
generous and bountiful'. According to another au- 
thority the name means "Jehovah is bounteous". His 
name, therefore, would suggest that Jehonadab pic- 
tures the class to whom Jehovah is very generous. The 
Reehabites were sticklers for observing what they con- 
sidered to be right as they were taught. The Scriptures 
show that Jehonadab followed the course of honesty 
and meekness and did what he believed to be right, 
and that he taught his children righteousness and that 
they followed a like course. The descendants of Je- 
honadab received a commandment from man, but not 
from Jehovah, that they must drink no wine for ever, 



that they should not build houses, but must dwell in 
tents. That meant that they must lead a simple life 
of self-denial. Their faithfulness in doing what they 
had been taught because they understood it to be 
right the Lord used by way of comparison with the 
unfaithfulness of Israel in failing to do what they 
were commanded by him. God had commanded the 
Israelites that they should not eat at the Devil 's table, 
which meant that they should have nothing to do 
with Devil worship, and the Israelites disregarded 
this commandment and turned to Baalism or Devil 
worship. Today the so-called "organized Christian- 
ity" entirely disregards the commandments of the 
Lord and attempts to eat and drink at his table and 
at the same time to partake of the Devil's table. "Ye 
cannot drink the cup of the Lord, and the cup of 
devils: ye cannot be partakers of the Lord's table, 
and of the table of devils."— 1 Cor. 10:21. 

To shew that the descendants of Jehonadab were 
more pleasing to the Lord Jehovah than were the 
Israelites, he commanded Jeremiah to set before these 
Reehabites pots of wine and request them to drink 
it. Jeremiah did, and the Reehabites refused to drink, 
giving as their reason that Jehonadab, the son of 
Reehab, had commanded that they should not drink 
wine for ever. (Jer. 35; 1-10) By way of comparison 
the Lord then directed Jeremiah to say ti the Jews: 
"The words of Jonadab the son of Reehab, that he 
commanded his sons not to drink wine, arc performed ; 
for unto this day they drink none, but obey their 
father's commandment: notwithstanding I have spo- 
ken unto you, rising early and speaking; but ye 
hearkened not unto me." (Jer. 35: 14) Jehovah had 


sent his prophets to teach the Jews and to warn them 
to do right and they had not obeyed him. But the 
children of Jehonadab had done what they had been 
taught to be right, and their teaching was from merely 
a man. (Jer. 35:15-17) They were therefore more 
faithful than the covenant people of God. Today there 
are on earth many people of good will, and who make 
no pretense of being members of "organized Chris- 
tianity", but who strive to do right and who believe 
on God and his "Word, and on Christ Jesus, and who 
study the truth and worship Jehovah. 

Jehonadab was against the Devil worship of Baal- 
ism. When Jehu said to him, "Are you in heart 
sympathy with the work I am doing?" Jehonadab 
answered that he was in sympathy with Jehu. Jehon- 
adab knew that Jehu was doing the Lord Jehovah's 
work and that it was a righteous work, and he was 
in full sympathy with it, Even so today the peoples 
of good will on earth, who believe in Jehovah God and 
his Word, believe that Jehovah's witnesses are doing 
a righteous work in the name of Jehovah, and they 
are in full heart sympathy with such work and they 
tell others so. Jehu then gave Jehonadab his hand 
and took him up into his chariot. That was an in- 
vitation to come along with and associate himself with, 
the Jehu class doing the Lord's work. This corre- 
sponds to many good people of today who are hearing 
the truth, many of whom attend the conventions of 
God's people and who support Jehovah's witnesses 
with full heart sympathy and associate themselves 
with the anointed who are doing the work of the Lord, 
and who take some part in giving the testimony also. 




Jehu then evidently told Jehonadab what he was 
going to do : " And he said, Come with me, and see 
my zeal for the Lord. So they made him ride in Ms 
chariot." (2 Ki. 10:16) Jehu was not boasting of 
his zeal. He was known to be a man of earnest deter- 
mination and active when fighting in the army of 
Ahab, just as Paul was a very zealous man in enforc- 
ing the law before he knew Christ. Jehu's words 
therefore merely mean that he was going to accom- 
plish God's purpose, and he invited Jehonadab to 
come and sec that he would do it in the name of the 
Lord and do it faithfully; therefore he says: 'Come 
and see what I am going to do.' "So they made him 
[Jehonadab] ride in his [Jehu's] chariot." This sug- 
gests that now the Jehu class are accompanied by a 
class of people of good will who go along with Gcd's 
organisation but winch people are not begotten or 
anointed of the holy spirit. 

Jehu, by giving his hand to Jehonadab, in symbol 
said: "I will use my power for you and give you 
aid." John was engaged in the slaughtering of Devil 
worshipers, but was showing favor to all who took 
their stand on Jehovah's side. Today Jehovah's wit- 
nesses are commanded to declare that the day of the 
vengeance of Jehovah is at hand and to tell those 
who arc meek and honest and who love righteousness 
to take their stand on the side of the Lord, and to 
such the Lord says: "Before the decree bring forth, 
before the day pass as the chaff, before the fierce anger 
of the Lord come upon you, before the clay of the 
Lord's anger come upon you. Seek ye the Lord, all 
ye meek of the earth, which have wrought his judg- 
ment ; seek righteousness, seek meekness : it may be 


ye shall be hid in the clay of the Lord's anger. " 
(Zeph. 2:2,3) The Jehoiiadab class are meek, that 
is to say, the;/ are teachable and they seek to do right 
and are anxious for the kingdom to be established, 
and it is this class that Jehovah's Word shows he will 
take through the Armageddon trouble. In thia con- 
nection mark what G-ed directed Jeremiah to Bay to 
the descendants of Jehonadab : "And Jeremiah said 
unto the house of the Rechabites, Thus saith the Lord 
of hosts, the God of Israel, Because ye have obeyed 
the commandment of Jonadab your father, and kept 
all his precepts, and done according unto all that he 
hath commanded you ; therefore thus saith the Lord 
of hosts, the God of Israel, Jonadab the son of Eoehab 
shall not want a man [margin, There shall not a man 
be exit off from Jonadab the son of B.eebab] to stand 
before me for ever." {Jer. 35: 18, 19) This supports 
the conclusion that these will be taken through Arma- 

To 'the man with the writer's inkhorn by his side*, 
which is the "faithful servant" class of Jehovah, the 
remnant, the commandment is given to 'go through the 
midst of the city and set a mark upon the foreheads 
of all those that sigh and cry for all the abominations 
that are done in the midst thereof. {Was not Baal 
worship an abominable thing in the mind of Jehona- 
dab? and did not he say he was in full sympathy with 
Jehu's work of destroying it?) "When such witness 
work is done Jehovah then sends 'the six men with 
the slaughter weapons' to do the slaying work, and 
to them he says, "Slay utterly . . . ; but come not 
near any man upon whom is the mark"; thereby 
meaning that these that are marked are to be pre- 


served. (Ezek. 9:4-6) It is the Jehonadab class that 
are marked, and these are to be spared. 

When Jehu went into the temple of Baal for in- 
spection before the slaughter work there began Jehon- 
adab was with him and observed what he was doing, 
and this suggests that the class that are 'marked in 
their foreheads' today associate themselves with Je- 
hovah's witnesses and know what they are doing and 
are in full sympathy with their work. By associating 
himself with Jehu and going into the house of Baal 
Jehonadab gave notice to others that he was on the 
Lord's side. Even so today the peoples of good will 
who take their stand on the side of Jehovah, by asso- 
ciating with Jehovah's witnesses in supporting them, 
let it be known by their course of action that they 
are against the organization of Satan. The class pic- 
tured by Jehonadab seems to correspond exactly with 
the "sheep" class mentioned by the Lord, which class 
gives aid, comfort and support to God's anointed wit- 
nesses because they are doing the Lord 's service. Con- 
cerning such Jesus said : ' ' For I was an hungred, and 
ye gave me meat : I was thirsty, and ye gave me drink : 
I was a stranger, and ye took me in." (Matt. 25: 35) 
Thus the bounteousness and goodness of Jehovah is 
shown to this class as the name Jehonadab signifies. 
The foregoing is a confirmation of the scriptures prov- 
ing that millions now living will never die and shows 
that the Lord's anointed have been right in declaring 
this truth. 

Jehovah's witnesses now have the zeal like to that 
of Jelra and they should encourage the Jehonadab 
class to come along with them and to take some part 
in proclaiming to others that the kingdom of God is 



at hand "And the Spirit and the bride say, Come. 
And let him that lieareth say, Come. And let him that 
is athirst eomo; and whosoever will, let him take the 
water of life freely." (Rev. 22: 17) Let the anointed 
encourage nil who will to take part in telling the good 
news of the kingdom. They do not have to be anointed 
of the Lord in order to declare the Lord's message. 
It is a great comfort to Jehovah's witnesses to now 
know that they arc permitted to cany the waters of 
life to a class of people that may be taken through 
Armageddon and given everlasting life on the earth 
by reason of the bounteous goodness of Jehovah. — 
Horn. 15 : 4. 


Many peoples in this day are induced to practice 
satanic worship under various forms. One of the most 
subtle of the Devil's corrupt schemes of worship is 
that of so-called "Christian Science". This is a mis- 
nomer, of course, because the very teachings of tlus 
class repudiate the blood of Christ Jesus. There are 
many other forms of Devil worship. The remnant have 
a duty to perform in telling the people about the 
satanic organization and how it has defrauded and 
oppressed the people, and also of telling them of God's 
kingdom and the relief and blessings it will bring, 
and, above all, the vindication of Jehovah's name. 
Jehu proceeded to inform the people to take a course 
of action that would divide the Baal worshipers from 
those who are on the side of the Lord. "And Jehu 
gathered all the people together, and said unto them, 
A hob served Baal a little, but Jehu shall serve him 
much."— 2 Ki. 10:18. 



Tins was not a fraud or a lying scheme on the part 
of Jehu. He was merely using sagacity in taking a 
wise course in harmony with what Jesus has told his 
followers. (Matt. 10:16) Esther and Mordecai fol- 
lowed a similar course, hiding her identity until the 
proper time for her to declare herself. The purpose 
of Jehu was to assemble the practitioners of Baalism 
and get them to clearly identify themselves ; hence he 
sent them word to assemble. Today all religions in the 
land are walking on together. Catholics and Prot- 
estants, Jews, Christian Scientists, Theosophists, and 
others, are all made one by their father the Devil. 
Even the representatives of Big Business have tried 
to cause the exclusive use of the radio facilities to be 
turned over to this unholy combine of religionists. 
The people now must be informed. Jehu was making 
known then that Ahab had displeased God by serving 
Baal, and in a sagacious way he said: "Jehu shall 
serve him much." That was an ironical statement, 

Jehu called for all the preachers, prophets and 
priests, regardless of age, nationality or previous con- 
dition of servitude, to assemble in one body at the 
house of Baal. "Now therefore call unto me all the 
prophets of Baal, all his servants, and al) his priests; 
let none bo wanting: for I have a great sacrifice to 
do to Baal : whosoever shall be wanting, he shall not 
live. But Jehu did it in subtilty, to the intent that 
he might destroy the worshippers of Baal. And Jehu 
said, Proclaim a solemn assembly for Baal. And they 
proclaimed it. And Jehu sent through all Israel; and 
all the worshippers of Baal came, so that there was 
not a man left that came not. And they came into 



tho house of Baal; and the house of Baal was fall 
from one end to another." (2 Ki. 10: 19-21) He got 
the whole bunch lined up on one side. 

In a similar manner the Lord today is causing his 
"servant" class to publish far and wide the great 
fact and truth that this is the day of decision and that 
the Devil is assembling his hosts for the final conflict 
and that the people should get on one side or the other. 
If they want to serve the Devil, get on his side and 
do so, and show it openly. If they are for Jehovah 
God, follow him and obey his commandments; take 
their stand on his side. As Elijah said, so now Je- 
hovah's witnesses say: 'If Jehovah be the Almighty 
God, follow him; if the Devil be god, follow him.' 
(1 Ki. 18 : 21) Let the line of demarcation be clearly 

When the time eame to destroy certain ones in 
Egypt Jehovah caused them to be marked and desig- 
nated as the "firstborn". The firstborn of Israel were 
saved oidy by virtue of the fact that they obeyed the 
commandments of the Lord. Likewise Jehu carried 
out God's orders to mark all the Devil worshipers, 
priests, preachers, prophets and all. By their course 
that they took they marked themselves. "And he said 
unto him that was over the vestry, Bring forth vest- 
ments for all the worshippers of Baal. And he brought 
them forth vestments." (2 Ki. 10:22) When these 
Baal worshipers got their garments on they thereby 
openly acknowledged themselves to be worshipers of 
the Devil. Likewise today the Lord permits all the 
Devil worshipers to identify themselves. This they do 
by taking their stand on the side of the Devil after 
full and fair warning, and thereby they mark them- 



selves for destruction. Jehovah's witnesses are charged, 
with the responsibility of giving this warning, even 
as God charged Ezckiel, and their failure to do so 
would bring God's adverse judgment upon them. 
(Ezek. 3:7-21) Those who do not heed the warning 
of Jehovah 's witnesses are not marked with an intelli- 
gent understanding and appreciation of the kingdom, 
and hence they take their stand in the Devil's com- 
pany. In full corroboration of this conclusion it is 
written: "And the third angel followed them, saying 
with a loud voice, If any man worship the beast and 
his image, and receive his mark in Ms forehead, or in 
his hand, the same shall drink of tho wine of the wrath 
of Gocl, which is poured out without mixture into the 
cup of his indignation ; and he shall be tormented with 
fire and brimstone in the presence of the holy angels, 
and in the presence of the Lamb." — Eev. 14:9, 10. 

After these Devil worshipers got on their glad gar- 
ments Jehu took Jehonadab and went into the house 
of Baal to see that the trap was entirely and properly 
set. "And Jehu went, and Jehonadab the son of 
Itcchab, into the house of Baal, and said unto the wor- 
shippers of Baal, Search, and look that there be here 
with you none of the servants of the Lord, but the 
worshippers of Baal only." — 2 Ki. 10 : 23, 

Jehu was particular to see that no one remained 
in that house and took part in the Devil worship ex- 
cept those who were on Baal's side. Today Jehovah's 
witnesses go right into the midst of 'organized re- 
ligionists' that worship Satan and give a warning to 
those who claim to worship the Lord, in order that no 
one may be forgotten or left there without a warning. 
This warning is given by carrying the message of 



truth to the people and calling upon the people to 
take their stand upon the side of the Lord or upon 
the side of the Devil. This was particularly begun 
on the 26th of July, 1931. (See Eesolution adopted at 
the Columbus convention on the above date.) The 
witness work is progressing and it is marking and 
separating the people. Jehovah gives directions to the 
'six men with slaughter weapons' to begin the slaugh- 
ter work after the witness work is done, and warns 
them to do no harm to those who have the mark in 
their foreheads but to slay all the others. While the 
marking work is going on the "faithful servant" 
class, Jehovah 's witnesses, forming a part of the Jehu 
company, are also gathering coals of fire from off the 
altar and scattering them over the city, and within a 
short time the slaughter work shall begin. — Ezek. 
9 : 6 ; 10 : 2. 


It is interesting to note how well the picture of 
Jehu and the prophecy of Ezekiel dovetail and corrob- 
orate each other. As it is shown in the Ezekiel vision 
the Lord sends "six men" to do the slaughter work, 
so it appears that Jehu employed a company of four- 
score men to do the slaughter work upon this crowd 
and warned these men not to let a single one of the 
Baal worshipers escape. This shows that God's pur- 
pose is to completely clean up the satanic worship in 
the earth. "And when they went in to offer sacrifices 
and burnt offerings, Jehu appointed fourscore men 
without, and said, If any of the men whom I have 
brought into your hands escape, he that letteth him 
go, his life shall be for the life of him." (2 Ki. 10: 24) 



Jehu marie it clear that there was to be no falling 
down or failure in the performance of duty, like as Saul 
had failed when he was commanded to slay the Ama- 
lekitcs. The device that Jehu employed definitely iden- 
tified every Baal worshiper by letting them choose 
their own means of identification, which they did by 
putting on the Baal vestments. Likewise this shows 
how Jehovah by and through Christ Jesus chooses the 
delusions of the Satanic worshipers that they might 
go true to form of the Devil worship and honestly 
disclose themselves as being for the Devil. 

Jehu waited until all the Baal worshipers in the 
temple had made an end of their burnt offerings, and 
were showing their devotion to the Devil, and then 
he sent his men in to clean them up. "And it came 
to pass, as soon as he had made an end of offering the 
burnt offering, that Jehu said to the guard and to 
the captains, Go in, and slay them ; let none come 
forth. And they smote them with the edge of the 
sword ; and the guard and the captains cast them out, 
and went to the city of the house of Baal." (2 Ki. 
10:25) This exactly corresponds to the slaughter 
work done by the "six men" in EzckicTs prophecy. 
(Ezck. 9:5-8) Moses did a similar work. (Num. 25 : 5) 
Every Baal worshiper was destroyed and their bodies 
were cast out. Doubtless the dogs and the birds fed 
upon their carcasses also. 

Jehu then caused all the images of wood, which are 
images of the lesser deities, and the images of stone, 
to be burned and destroyed and broken up, and the 
house destroyed : ' ' And they brought forth the images 
out of the house of Baal, and burned them. And they 
brake down the image of Baal, and brake down the 



house of Baal, and made it a draught house unto tins 
day." (2 Ki. 10:20,27) According to Rothsrhain: 
"And they break down the pillars of Baal, and brake 
down the house of Baal, and appointed it for a sewer- 

These scriptures strongly suggest that Christ Jesus 
and his army, the Grcater-than-Jcbu, will take the 
base of operations of the enemy and so into the very 
private quarters of the Devil's organisation, and de- 
stroy every tiling in connection with his organization, 
including the conspirators of his invisible organiza- 
tion, as well as all of the tangible part of the Devil 's 
worship and organization on earth. (Ezek. 28:17-19) 
This is further supported by the prophecy of Ezekiel 
39: 6: "And I will send a fire on Magog, and among 
them that dwell carelessly [securely, li.Y.] in the 
isles; and they shall know that I am the Lord." This 
pictures the realms of Satan's invisible organization. 
The Lord will make a clean sweep of the entire wicked 
thing, and he will use the Grcater-than-Jehu, to wit, 
Christ and his army, to accomplish that purpose. 

The temple of Baal stood for the religious part of 
Satan's organization. The religions of the Devil, how- 
ever, were organized and carried on as a means to an 
end. It was his covetousness for exploiting the human 
race that led Satan into his gross wickedness, as it is 
written: "By the multitude of thy merchandise they 
have filled the midst of thee with violence." (Ezek. 
28 : 16) It was the covetous spirit of the Devil to make 
merchandise of the human race that led him to fraud, 
deception, pillage, murder, and other crimes. His Baal 
religion served his purpose to alienate mankind from 
God in order that he might build up his beastly or- 


ganization on earth, hold the people in ignorance of 
and away from Jehovah God, and then by the Big 
Business or commercial schemes rob them of the pre- 
cious things and, above all, of their devotion to Jeho- 
vah. The destruction of the Devil religion will tend to 
release the people from their blindness, and hence 
from the Satanic power. By his wicked religions Sa- 
tan got control of the Israelites and made merchandise 
of the house of God, even as Jesus declared in his 
day: "And said unto them that sold doves, Take these 
things hence; make not my Father's house an house 
of merchandise. And his disciples remembered that 
it was Written, The zeal of thine house hath eaten me 
up."— John 2:16,17. 

Ahab and Jezebel employed the Devil religion of 
Baal as a means by which they could alienate the 
Israelites from God and then rob them, even as is 
illustrated by their stealing the vineyard of Naboth 
and committing murder in order to get it. The Lord 
used Jehu to destroy the house of Ahab and Jezebel, 
and their attaches and adherents, and all the priests 
and prophets of Baal. Hence it is written: "Thus 
Jehu destroyed Baal out of Israel."— 2 Ki. 10: 28. 

Here the picture of Jehu ends, and he drops en- 
tirely out of sight so far as doing anything in the name 
of Jehovah is concerned, and which foreshadows the 
greater tilings to be performed by Christ and Ids or- 
ganization. The work of Jehu was a vindication of 
Jehovah's name, and that is the purpose of putting 
the record of his work in the Scriptures. Jehu com- 
pleted his work which he was commissioned to do, 
and when he completed it Jehovah commended him: 
"And the Lord said unto Jehu, Because thou hast 


done well i:i executing that which is right in mine 
eyes, and hast done unto the house of Ahnb ace sid- 
ing to all that was in mine heart, thy children of the 
fourth generation shall sit on the throne of Israel." 
—2 Ki. 10 : CO. 

The work performed by Jehu, which foreshadows 
the part performed in antitype by the remnant, is that 
of declaring the judgments of Jehovah. When Jehu 
had finished his work he reported it, and this is ex- 
actly what was done by the man clothed with linen 
mentioned by Ezekiel: "And. behold, the man clothed 
with linen, which had the inkhotn by his side, re- 
ported the matter, saying, I have done as thou hast 
commanded me."— Ezelc. 9:11. 


Let those now who study God's Word with an honest 
and sincere desire to understand it, always keep hi 
mind the question at issue and which is of paramount 
importance, to wit, the vindication of Jehovah's word 
and name. Everything else is subservient to that and 
is important only in that it tends to tiic vindication 
of Jehovah's name. Individuals are of no importance 
whatsoever except as instruments in the hand of the 

Elijah the prophet was a witness for Jehovah, and 
his work foreshadows the testimony work given on 
earth during the time that Christ Jesus was prepar- 
ing tho way before Jehovah. His work at Mount 
Canuel, when he prayed to God to send down fire 
from heaven, was that the people might know God 
and turn their hearts to him. That was a vindication 
work. "Hear me, Lord, hear me; that this people 



may know that thou art the Lord God, and that thou 
hast turned their heart back ngrun," (1 Ki. 18:37) 
Elijah did a destructive work also in the slaying of 
the prophets of Baal, and thereby pictured the slaying 
of satnnic doctrines of "Christendom" by the pro- 
mulgation of the truth prior to 1918. Baalism con- 
tinued in Israel after the taking away of Elijah. 
Satanic religion continued in "Christendom" after 
the end of the Elijah work. The Elijah work was 
important, hut Elijah himself was not important. 

Elisha was anointed to continue the work that 
Elijah had begun, Elisha did a witness work, which 
was also a vindication work, His work was not one 
of restitution. The miracles that God permitted him 
to perform were manifestly for the purpose of estab- 
lishing faith of the people in him as God's prophet 
and witness. Elisha himself was not important, but 
his work was important so far as it vindicated Jeho- 
vah's name. The Elisha work of the church is a wit- 
ness work in vindication of Jehovah's name. Elisha did 
no actual bloody work, but he did anoint Jehu to do 
that very work in his time, and therefore Elisha had a 
port in it, Elisha survived Jehu, which seems to say 
that the Elisha work of giving testimony will continue 
after Armageddon. The Elisha class, being a part of 
The Christ, the Greater Jehu, have a part in the de- 
structive work of pronouncing and executing judg- 
ment upon the enemy organization. — Ps. 149 : 7-9. 

Hazael Jehovah directed to be anointed king over 
Syria, (1 Ki. 19:15) Hazael was not a Jew, but a 
Syrian. Manifestly he was used by the Lord to do 
some slaughter work and to inflict punishment, upon 
Israel for their wrongdoing in like manner as the 


Lord used Nebuchadnezzar, Hazael himself was not 
important. His work foreshadowed an important work 
to be done by instruments in the hands of the Lord. 
Jehu was an Israelite selected by the Lord to do a 
certain work in his name. Jehu was not important, 
but Ids work was important so far as it vindicated 
God's name. The antitypical Jehu work is done dur- 
ing the Elisha period of the church, and therefore the 
class whom Elisha foreshadows has a part in the 
slaughter or vindication work, not actually, but by 
way of announcing the judgment and telling of its 
execution. Johu was an executioner. (2 Chron. 22: 8) 
Christ Jesus is Jehovah's great Executioner. (John 
5:27) Jehu did his work with haste and without 
halting. The Lord Jesus does likewise, Jehu executed 
his commission by destroying the house of Ahab for 
the following reasons, to wit : The defamation of God's 
name by the establishment of Baal worship, by which 
All ah and Jezebel carried on their covetous schemes, 
and which schemes led to the murder of Naboth. This 
pictures the Devil religions established by him for the 
defamation of Jehovah's name and by which lie has 
turned the people away from God, and which led to 
the murder of Jesus. The destruction of the house of 
Ahab and Jezebel by Jehu pictures the destruction 
of Satan and his organization by Christ Jesus, and 
the turning over of the rulership of the world to 
Christ. (Rev. 12:9-11) Those who are faithful unto 
God, and bring forth the fruits of the kingdom to the 
end, will share with Christ Jesus in his kingdom. 
(Matt. 21:43) Jehu and his work of destruction 
therefore foreshadowed Christ and his army execut- 
ing judgment upon Satan and his organization, and 



in which honor all the saints participate. The net 
result is the vindication of Jehovah's name. 

The fact that Jehovah God is now revealing to his 
people the meaning of the Jehu picture is proof that 
the fulfilment thereof is near at hand. These truths 
now bring comfort and consolation to God's remnant 
because they are further assurance of Jehovah's love 
and provision for those who love him and who appre- 
ciate the fact that the kingdom is begun, and that 
soon Jehovah's holy name will be for ever vindicated. 



JEIIOVAH is the Author of all prophecy concern- 
ing his purpose to establish a righteous govern- 
ment in the world. Much of this prophecy he has 
caused to bo spoken and written down by faithful 
men who did their work faithfully under the direc- 
tion of the Most High. He lias also employed inani- 
mate objects in making prophetic pictures of aud con- 
cerning his purposes. Among these inanimate objects 
was the temple building erected at ancient Jerusalem. 
That, house or temple prophetically told of the day 
coming when Jehovah God would build his royal house 
upon which he would put his own glorious name and 
that such would be a vindication of his holy name. 
David, the beloved king of Israel, was used by Je- 
hovah to make a prophetic picture concerning the 
reign of Jehovah's beloved Son Christ Jesus. Solomon 
was likewise used. As David sat in his own house 
there came into his mind the thought that he should 
build a house unto the Lord. No doubt God caused 
his holy angel to inject that thought into David's 
mind. David then spoke to God's prophet Nathan of 
his desire to build a house unto the Lord: "And 
Nathan said to the king, Go, do all that is in thine 
heart; for the Lord is with thee." (2 Sam. 7:3) Of 
course, God directed Nathan to thus speak, otherwise 
he could not have said for a certainty to David: "The 
Lord is with thee." Then the Lord gave direction 




to Nathan saying: "Go and tell my servant David, 
Thus saith the Lord, Shalt thou build me an house 
for me to dwell ml Now therefore so shalt thou say 
unto my servant David, Thus saith the Lord of hosts, 
I took thee from the sheepeote, from following the 
sheep, to be ruler over my people, over Israel: and I 
was with thee whithersoever thou wentest, and have 
cut off all thine enemies out of thy sight, and have 
made thec a great name, like unto the name of the 
great men that arc in the earth. Moreover, I will 
appoint a place for my people Israel, and will plant 
them, that they may dwell in a place of their own, 
and move no more; neither shall the children of 
wickedness afflict them any more, as beforotime, and 
as since the time that I commanded judges to he over 
my people Israel, and have caused thec to rest from 
all thine enemies. Also the Lord telleth thee, that 
he vill make thee an house. And when thy days be 
fulfilled, and thou shalt sleep with thy fathers, I will 
set up thy seed after thee, which shall proceed out 
of thy bowels, and I will establish his kingdom. He 
shall build an house for my name, and I will stnblish 
the throne of his kingdom for ever. ' '-2 Sam. 7 : 5, 8-13. 
The primary purpose of building the house was to 
foreshadow God's purpose to vindicate his name. "I 
will be his father, and he shall be my son. If he com- 
mit iniquity, I will chasten him with the rod of men, 
and with the stripes of the children of men, And thine 
house and thy kingdom shall be established for ever 
before thee: thy throne shall be established for ever." 
(2 Sam. 7:14,16) After hearing this message from 
the Lord God at the mouth of Nathan the Prophet 
David went and prayed before the Lord. His prayer 



further emphasized the fact that the name of Jehovah 
and its vindication was the purpose of building the 
house: "And what one nation in the earth is like thy 
people, even like Israel, whom God went to redeem 
for a people to himself, and to make him a name, and 
to do for you great things and terrible, for thy land, 
before thy people, which thou redeemedst to thee from 
Egypt, from the nations and their gods? And let 
thy name be magnified for ever, saying, The Lord of 
hosts is the God over Israel : and let the house of thy 
servant David be established before thee."— 2 Sam. 
7 : 23, 2C>. 

David was not permitted to build the house for the 
Lord God, but he was permitted to prepare and did 
prepare much material for that purpose. (1 Chron. 
22: 2-5) David then spoke to his son Solomon: "My 
son, as for me, it was in my mind to build an house 
unto the name of the Lord my God: but the word of 
the Lord came to me, saying, Thou hast shed blood 
abundantly, and hast made great wars: thou shalt 
not build an house unto my name, because thou hast 
shed much blood upon the earth in my sight, Behold, 
a son shall be bom to thee, who shall be a man of 
rest; and I will give him rest from all his enemies 
round about: for his name shall be Solomon, and I 
will give peace and quietness unto Israel in his davs " 
—1 Chron. 22 : 7-9. 

That the chief reason for the building of the house 

ah 's name 

was to foreshadow the vindication of Jehova.. 
is shown by these words given to David by the Lord : 
"lie shall build an house for my name; and he shall 
be my son, and I will be his father; and I will estab- 
lish the throne of his kingdom over Israel for ever." 



(1 Chron. 22 : 10) The material which David had pre- 
pared for the temple was placed at the disposal of 
Solomon to build and furnish the temple. (1 ICi. 
7:51) David and the people willingly offered their 
substance for the building of the house of the Lord. 
Jehovah God's name was involved, and now he was 
making a prophetic picture of his purpose to vindicate 
bis name that all might know that ho is the King of 
Eternity, from whom all good things proceed, In har- 
mony with this, David, in the presence of the assembly 
of the people, prayed unto Jehovah God: " Wherefore 
David blessed the Lord before all the congregation: 
and David said, Blessed be thou, Lord God of Israel 
our father, for ever and ever. Thine, Lord, is the 
greatness, and the power, and the glory, and the 
victory, and the majesty : for all that is in the heaven 
and in the earth is thine ; thine is the kingdom, 
Lord, and thou art exalted as head above all. Both 
riches and honour come of thee, and thou reignest 
over all ; and in thine hand is power and might, and 
in thine hand it is to make great, and to give strength 
unto all. Now therefore, our God, we thank thee, and 
praise thy glorious name." (1 Chron, 29: 10-13) Then 
Solomon was made the king, and Zadok the high 
priest.— 1 Chron. 29 : 22-25. 

Solomon the lung had been on the throne of Israel 
for more than three years before he began the con- 
struction of the temple, or the prophetic house of the 
Lord, at Jerusalem. "And it came to pass, in the four 
hundred and eightieth year after the children of Israel 
were come out of the land of Egypt, in the fourth 



year of Solomon's reign over Israel, in the month 
Zif, which is the second month, that he began to build 
the house of the Lord." (1 Ki. 6:1) Manifestly this 
scripture should read, ", . , in the five hundred and 
eightieth year" after the coming of the Israelites out 
of Egypt, the mistake appearing in the translation. 
(Sec Studies in the Scriptures, Vol. 2, page 53.) "When 
tho Israelites left Egypt Jehovah fixed the month 
Abib, afterwards called Nisan, for the beginning of 
tho year, which ia in the spring of the year, and 
corresponds usually with the month of April accord- 
ing to our present method of calculating time. (Ex. 
12: 2; Neh. 2:1) Zif was the next month following, 
and hence the second month of the year, which fixes 
the time above mentioned as in the spring of the 
fourth year of Solomon's reign, or approximately 
three and one-half years after his reign began. This 
may well correspond with the beginning of the erec- 
tion of Zion, the royal and official house of the Lord 
God. Christ Jesus was placed upon his throne in the 
year 1914. (Ps. 2:6) In the spring of the fourth 
year thereafter would bring us to the spring of 1918. 
Solomon finished the erection of the temple at Jeru- 
salem seven years after he began its erection. "And 
in the eleventh year, in the month Bui, which is the 
eighth month, was the house finished throughout all 
the parts thereof, and according to all the fashion of 
it. So was he seven years in building it." (1 Ki, 6: 38) 
It is here merely suggested that this may mean that 
seven years after 1918, to wit, in the year 1925, 
marked the time when a sufficient number had been 
brought into the invisible temple of the Lord to make 
up the one hundred and forty-four thousand. This 



would not militate against the conclusion, however. 
that some may thereafter prove unfaithful and be 
taken out and others substituted in the temple in their 
place. Where the Scriptures are not definite upon a 
point we cannot know for a certainty what these corre- 
sponding elates do represent, if they represent any- 
thing. At least God's remnant should keep in mind 
that their own security and permanent abiding in the 
temple of God depends upon their faithfulness in the 
performance of assigned duties and full devotion to 
Jehovah God. As long as one of the priesthood has 
an organism of flesh he is subjected to temptations. 
But if he remains faithful and true in his devotion 
to God he shall abide in the secret place of the Most 
High for ever. — Ps. 91:1, 

Solomon organized his forces for the construction 
of the temple. He raised a company of thirty thousand 
men, and of these he sent ten thousand a month to 
the forests of Lebanon, where they worked a month 
and then returned home for two months. Besides 
these, the Zidonians were hired to hew timbers. "And 
Solomon's builders and Hiram's builders did hew 
them, and the stonesquarcrs : so they prepared timber 
and stones to build the house." — 1 Ki. 5:13-18. 

The temple was erected on Mount Moriah in the 
site of Jerusalem. "Then Solomon began to build 
the house of the Lord at Jerusalem in mount Moriah, 
where the LORD appeared unto David his father, in 
the place that David had prepared in tho threshing- 
floor of Oman the Jebusite." (2 Chron. 3:1) The 
stones for the building were made ready before they 
wore brought to the place of the building, "And the 





house, when it was in building, was built of stone 
made ready before it was brought thither; so that 
there was neither hammer, nor axe, nor any tool of 
iron, heard in the house while it was in building." 
(1 Ki. 6: 7) The whole interior of the building was 
overlaid with gold, and on the walls were carvings of 
cherubim. "And the oracle in the forepart was twenty 
cubits in length, and twenty cubits in breadth, and 
twenty cubits in the height thereof: and he overlaid 
it with pure gold ; and so covered the altar which was 
of cedar. So Solomon overlaid the house within with 
pure gold : and he made a partition by the chains of 
gold before the oracle j and he overlaid it with gold. 
And the whole house ho overlaid with gold, until he 
had finished all the house: also the whole altar that 
was by the oracle he overlaid with gold. And he over- 
laid the eherubima with gold. And he carved all the 
walls of the house round about with carved figures 
of eherubims and palm trees and open flowers, within 
and without. And the floor of the house he overlaid 
with gold, within and without." — 1 Ki. 6 : 20-22, 28-30. 
This temple built by Solomon was destroyed by fire 
at the hands of the lung of B-jbylon in the year G03 
B.C. "And in the fifth month, on the seventh day of 
the month, (which is the nineteenth year of king Neb- 
uchadnezzar king of Babylon) came Nebuzaradan, 
captain of the guard, a servant of the king of Babylon, 
unto Jerusalem : and he burnt the house of the Lord, 
and the king's house, and all the houses of Jerusalem, 
and every great man's house burnt he with fire. And 
all the army of the Chaldees, that were with the cap- 
tain of the guard, brake down the walls of Jerusalem 
round about."— 2 Ki. 25 : 8-10. 

Solomon gave attention to strange women and they 
turned him away from his faithfulness to Jehovah. 
"For it came to pass, when Solomon was old, that his 
wives turned away his heart after other gods; and 
his heart was not perfect with the Lord his God, as 
was the heart of David his father. For Solomon went 
after Ashtoreth the goddess of the Zidonians, and 
after Mil com the abomination of the Ammonites. And 
Solomon did evil in the sight of the Lord, and went 
not fully after the Lord, as did David his father." 
(1 Ki. 11: 4-C) Because of his unfaithfulness to God 
the kingdom was taken away from him. "Wherefore 
the Lord said unto Solomon, Forasmuch as this is 
done of thee, and thou hast not kept my covenant and 
my statutes, which I have commanded thee, I will 
surely rend the kingdom from thee, and will give it 
to thy servant." (1 Ki. 11 : 11) Since the temple was 
erected by Solomon to the name of Jehovah, and then 
Solomon became unfaithful, doubtless the Devil con- 
cluded that he had again defeated Jehovah's pur- 
poses. Not so, however. Jehovah God does not de- 
pend upon the faithfulness or unfaithfulness of men 
to accomplish his purposes. He blesses those that are 
faithful to him and continues them in his service. He 
has often used men who have later become unfaithful 
and then have lost everything that they had gamed. 

Cod could have prevented Satan from tempting 
Solomon to unfaithfulness, but that is not God's way 
of doing things. He gives a man the opportunity to 
prove iiis own faithfulness. Ho has used men to make 
prophetic pictures foreshadowing his purposes, which 
purposes Jehovah will accomplish in his own good 
time and good way. If one man proves unfaithful he 



uses another. This proves that men are not so im- 
portant, but that Jehovah's purposes are of the great- 
est importance, and that his blessing will be upon 
those who remain faithful to him. Jehovah may use 
any creature or any object that he may desire for 
his purposes. He used Nebuchadnezzar, who was not 
at all devoted to Jehovah God, and made him his 
servant to do certain things and to foreshadow his 
purposes to be carried out later. The destruction of 
Jerusalem, and the temple by Nebuchadnezzar, who 
was used as an instrument in the hand of the Lord, 
shows that the Lord God will use his own chosen in- 
strument to destroy those who are unfaithful to their 
covenant with him. The Israelites were unfaithful, 
and God sent Nebuchadnezzar to carry them away 
into captivity. He destroyed their city and their tem- 
ple and toolc them into captivity, where they remained 
for seventy years. Later the kingdom of Babylon fell 
at the assault of the Modes and Persians, and this was 
done during the captivity of the Israelites ; and the 
Modes and the Persians ruled over that country. — 
Dan. 5 : 30, 31. 

Jehovah's faithful prophets Kzckiel, Daniel, Haggai 
and Zcchariah were among the Israelites held in cap- 
tivity in Babylon. The Scriptures show that Jehovah 
used all of these faithful men to prophetically declare 
his purposes, and used them while they were in cap- 
tivity, Daniel was a man of great influence in the 
laud of the Chaldeans when it was taken by the Medcs 
and the Persians. He was then given an important 
position in the government. (Dan. 6:1-3) Because 
of covctoussness a conspiracy was formed against him 
and Daniel was east into the den of lions, and he was 



miraculously delivered therefrom by the hand of the 
Lord God. This great miracle forcibly impressed the 
rulers. "Then king Darius wrote unto all people, na- 
tions, and languages, that dwell in all the earth: Peace 
be multiplied unto you. I make a decree, That in 
every dominion of my kingdom men tremble and fear 
before the God of Daniel ; for he is the living God, 
and stedfast for ever, and his kingdom that which 
shall not be destroyed, and his dominion shall be even 
unto the end. He delivereth and rcscucth, and he 
worketh signs and wonders in heaven and in earth, 
who hath delivered Daniel from the power of the lions. 
So this Daniel prospered in the reign of Darius, and 
in I ho reign of Cyrus the Persian."— Dan. 6:25-28. 

Doubtless Daniel was able to convince Darius the 
Mixle and Cyrus the Persian that Jehovah God had 
foretold the destruction of Babylon by them, which 
they had accomplished. Daniel no doubt had called 
their attention to the prophecy of Isaiah 45: 1 : "Thus 
saith the Lord to his anointed, to Cyrus, whose right 
hand I have holden, to subdue nations before him ; and 
I will loose the loins of kings, to open before him the 
two leaved gates; and the gates shall not be shut." 
Daniel was familiar with Jeremiah's prophecy to the 
effect that the desolation of Jerusalem would continue 
for seventy years, at the end of which time Babylon 
wonld suffer punishment. "For thus saith the Lord, 
That after seventy years be accomplished at Babylon 
I will visit you, and perform my good word toward 
you, in causing you to return to this place." (Jer. 
29 : 10) Daniel states that he had an understanding 



of this prophecy in the first year of the reign of 
Darius: "In the first year of Darius, the son of 
Ahasuerus, of the seed of the Medes, which was made 
king over the realm of the Chaldeans; in the first 
year of his reign, I Daniel understood by books the 
number of the years, whereof the word of the Lord 
came to Jeremiah the prophet, that ho would accom- 
plish seventy years in the desolations of Jerusalem." 
(Dan. 9 : 1, 2) He had doubtless told the king of Jere- 
miah's prophecy. 

Cyrus the Persian, who appears to be the superior 
of these rulers, would be able to understand from this 
testimony given him by Daniel that Jehovah is the 
great God and that because of the unfaithfulness of 
the Jews Jehovah had scattered them and desolated 
their land, and that this desolation must continue for 
a period of seventy years, at the end of which period 
of time the house of the Lord must be rebuilt at Jeru- 
salem. Cyrus would therefore see himself as an in- 
strument to be used by Jehovah God, and this would 
be an inducement for him to act at the end of the 
seventy years of desolation, and without doubt Dan- 
iel's argument to him helped him to see his privilege 
of acting. Therefore in the year 538 B.C. Cyrus the 
king issued a decree directing that the Jews should 
return to Jerusalem and rebuild the temple, the pro- 
phetic house of the Lord, which had been destroyed: 
f 'Kow in the first year of Cyrus king of Persia, that 
the word of the Lord by the mouth of Jeremiah might 
be fulfilled, the Lord stirred up the spirit of Cyrus 
king of Persia, that he made a proclamation through- 
out all his kingdom, and put it also in writing, saying, 
Thus saith Cyrus king of Persia, The Lord God of 



heaven hath given me all the kingdoms of the earth ; 
and he hath charged me to build him an house at 
Jerusalem, which is in Judah. Who is there among 
you of all his people! his God be with him, and let 
him go up to Jerusalem, which is in Judah, and build 
the house of the Lord God of Israel (he is the God,) 
which is in Jerusalem. And whosoever romaineth in 
any place where he sojourneth, let the men of his place 
help him with silver, and with gold, and with goods, 
and with beasts, beside the freewill offering for the 
house of God that is in Jerusalem. ' ' — Ezra, 1 : 1-4. 

Acting by the authority of this decree and proe- 
1 .■ > 1 1 1 : i i i < ■ 1 1 made by Cyrus, the Jews returned to Jeru- 
salem and began the rebuilding of the temple. The 
leaders in such work were Zerubbabel the governor 
and Joshua the high priest. "Wben the "religious 
hybrids", which were then called Samaritans, offered 
their services for the temple construction they were 
positively refused. These Samaritans became angry 
and the open enemies of the Jews thereafter and so 
interfered with the work on the temple that the work 
was stopped for a period of sixteen years. In the 
meantime, and within the year 521 B.C., Darius the 
Persian bad succeeded Cyrus as ruler of Persia. It 
was in the second year of his reign that God sent his 
prophet Haggai and his prophet Zechariah to stir up 
the Jews to get to work and rebuild the temple. Hag- 
gai began his prophecy in the sixth month of the 
second year of Darius the king, and Zcchariah began 
his prophecy just two months later. (Hag. 1:1; Zech. 
1:1) Because the Jews feared the enemy the work 



on the temple had been delayed for sixteen, years. The 
prophecies of Haggai and Zeehariah show that the 
Jews were not trusting wholly in the Lord God, else 
they would not have delayed. The Jews had been 
waiting for a confirmation of the decree issued by 
Cyrus, but now Jehovah would have them to under- 
stand that the temple was being rebuilt under his 
direction and that they must proceed with the work. 

The purpose of rebuilding this temple at Jerusa- 
lem was not merely to set up a place of worship for 
the Jews, nor was it that Jehovah himself might have 
a place on earth where lie was represented. The work 
was prophetically foretelling a greater thing to be 
done in "that day" when the Lord God would deliver 
his people from the bondage of the enemy, Satan's 
organization, and would have his royal house set up 
through which his kingdom would be administered. 

The temple built by Zerubbabel was more than once 
assaulted by the enemy. The ruler of Palestine called 
Herod the Great, who ruled that land from about 37 
B.C. to about A.D. 1, at the very beginning of his 
reign, together with the assistance of the Eoman 
troops, stormed the temple of Zerubbabel, and the re- 
sult was the destruction of some of the walls and much 
damage to the temple proper. Later this same Herod, 
wishing to ingratiate himself with the religious and 
political parties of Palestine proposed to build and 
did afterwards build another temple on the site where 
the original temple stood. The Zerubbabel temple was 
removed, and a new building constructed. Herod had 
the material prepared and began the construction of 
the house in the nineteenth year of his reign, and the 
building was completed several years later. During 



the final struggle between the Jews and the Romans, 
in A.D. 70, this temple built by Herod was destroyed. 
Subsequent attempts were made to rebuild a temple 
on the site of the former temples, but all these efforts 
were without success. There seems to be no Scriptural 
reason for concluding that a temple to Jehovah will 
ever be built upon this same site or spot. The prophetic 
pictures made by the erection of the temples had come 
to an end, and there appears to be no reason why an- 
other temple should be built there by the people of 

It was the temple built by Herod that Jesus visited 
a few days hefore his crucifixion and out of which he 
drove the thieves with a whip made of eords. Con- 
cerning such it is written: "And Jesus went into the 
temple of God, and cast out all them that sold and 
bought in the temple, and overthrew the tables of the 
moneychangers, and the seats of them that sold doves; 
and said unto them, It is written, My house shall be 
called the house of prayer; but ye have made it a 
den of thieves."— Matt. 21 : 12, 13. 

There cannot be the slightest doubt of the fact that 
the temple built by Solomon prophetically foretold 
the building of the real temple or royal house of Je- 
hovah God. The temple built by Zerubbabel, and that 
built by Herod, took the place of Solomon's temple 
and served the same purpose. It was the latter temple 
wherein Jesus taught the people. "And he taught 
daily in the temple. But the chief priests and the 
scribes and the chief of the people sought to destroy 
him, and could not find what they might do: for all 



the people were very attentive to hear him," (Luke 
19 : 47, 48) That this temple was prophetic of the 
real temple of God is shown by the words of Jesus 
himself at the time he drove the clergy of the Jews 
from that temple and said to them: "Take these things 
from hence; make not my Father's house an house 
of merchandise. , . . Then answered the Jews and 
said unto him, What sign shewest thou unto us, seeing 
that thou doest those things? Jesus answered and 
said unto them, Destroy this temple, and in three days 
I will raise it up. Then said the Jews, Forty and six 
years was this temple in building, and wilt thou rear 
it up in threo days? But he spake of the temple of 
his body. When therefore he was risen from the dead, 
his disciples remembered that he had said this unto 
them : and they believed the scripture, and the word 
which Jesus had said."— John 2:15-22. 

Jesus himself is the Chief Corner Stone or Head 
Stone of the royal temple of Jehovah God. Jesus told 
the Jewish clergy as much: "Jesus saith unto them, 
Did ye never read in the .scriptures, The stone which 
the builders rejected. Use same is become the head of 
the corner: this is the Lord's doing, and it is marvel- 
lous in our eyes ? Therefore say I unto you, The king- 
dom of God shall be taken from you, and given to a 
nation bringing forth the fruits thereof. And whoso- 
ever shall fall on this stone shall be broken ; but on 
whomsoever it shall fall, it will grind him to powder." 
(Matt, 21:42-44) This is fully corroborated by the 
words of the apostle addressed to the faitlrful fellow- 
el's of Christ Jesus who arc made members of his 
body. (Eph, 2: 18-22) These scriptures and the facts 
warrant the comparison of certain things in connec- 




tion with the prophetic temple with what Jesus, the 
Head of the real temple, docs. 

Solomon prepared the stones and other material for 
the temple builded by him, and brought them together 
and erected the building without a great noise. "And 
the house, when it was in building, was built of stone 
made ready before it was brought thither; so that 
there was neither hammer, nor axe, nor any tool of 
iron, heard in the house while it was in building." 
(1 Ki. 6:7) The real or royal temple of God is made 
of "living stones", that is to say, living creatures 
represented by stones, of which Christ Jesus is the 
Chief Stone. "If so be ye have tasted that the Lord 
is gracious. To whom coming, as unto a living stone, 
disallowed indeed of men, but chosen of God, and 
precious, ye also, as lively stones, are built up a spirit- 
ual house, an holy priesthood, to offer up spiritual 
sacrifices, acceptable to God by Jesus Christ. Where- 
fore also it is contained in the scripture, Behold, I 
lay in Sion a chief corner stone, elect, precious: and 
he that believeth on him shall not be confounded." 
— 1 Pet. 2:3-6. 

The temple made of these living stones constitutes 
the royal house or royal priesthood and holy nation 
of Jehovah God. (1 Pet. 2:9, 10) These living stones 
were in course of selection and preparation from the 
day that Jesus selected his disciples until the time 
of his coming to gather together unto himself those 
who constitute the temple class. These living stones, 
which constitute the real temple, are brought together 
and erected into a building of God without noise or 





The holy temple is the building of Jehovah God. 
The coming of Christ Jesus to that temple is first 
marked by his appearing and gathering unto himself 
those who have been the faithful followers of Christ 
Jesus. Those who had died prior to his coming, and 
had been faithful unto death, would be the first ones 
resurrected and gathered to himself. Then would fol- 
low the faithful ones remaining on the "Now 
we beseech yon, brethren, by the coming of our Lord 
Jesus Christ, and by our gathering together unto 
him."— 2 Thess. 2:1. 

Solomon began work on the temple in the fourth 
year of his reign and in the spring of the year. Christ 
Jesus, the Grcator-than-Solomon, in the fourth year 
after he was anointed to be King and Head of Je- 
hovah's temple class, and in the spring of the year, 
offered himself as King and as the Chief Corner Stone 
in the temple of God and was rejected by the Jews 
and shortly thereafter was crucified. It was three and 
oiie-h:ilf years, therefore in the fourth year, after his 
anointing, that he thus in a small way fulfilled the 
prophecy made by Solomon in connection with the 
beginning of the prophetic temple. The greater ful- 
filment of that prophecy must be after the second 
coming of the Lord Jesus Christ. 

The disciples came out of the temple of Jerusalem 
with Jesus. They were talking to him about the tem- 
ple. "And Jesus said unto them, See ye not all these 
things? Verily I say unto you, There shall not be 
left here one stone upon another, that shall not be 
thrown down." (Matt. 24: 2) Evidently in this same 

conversation Jesus had told them something about 
raising up the temple of his body at his second com- 
ing. It was then that they propounded the question 
to him: "Tell us, when shall these things be? and 
what shall be the sign [proof] of thy coming, and of 
the end of the world?" (Matt. 24: 3) The answer of 
Jesus then given is important in fixing the date, Je- 
sus told his disciples what would be the sign of the 
end of the world, which would mean the end of Sa- 
tan's rule without interference and would mean the 
beginning of the rule of Christ Jesus, earth's rightful 
King. He said to them that the first sorrows that 
would come upon Satan's organization would be the 
World War, followed by famine, pestilence and earth- 
quakes ; that then there would follow distress of na- 
tions, with perplexity. The end of the world would 
necessarily mark the time when Jesus would be placed 
upon his throne. That which Jesus told his disciples 
concerning the end of the world began to have its ful- 
filment, as we well know from the facts, in the autumn 
season of 1914, with the beginning of the World War. 
No doubt the disciples were familiar with the text 
of the prophecy of Ezekiel, even though they did not 
understand its meaning, and they knew of the text 
of Ezekiel 21 : 25-27 concerning the overthrow of Zede- 
kiah. Naturally they would be looking forward to the 
time when this prophecy would be fulfilled and when 
'Ho whose right it is would come'. They would know 
that in some future time this prophecy must be ful- 
filled. The decree of Jehovah pronounced against 
Zedeldah, the last king of Israel, as stated by Ezekiel, 
was enforced in the year 606 B.C. when the temple 
built by Solomon was destroyed. Other scriptures 





show that from 606 B.C. 'the coming of him 
Whose right it is' would be a period of seven sym- 
bolic "times" of three hundred and sixty years each, 
or a total period of twenty-five hundred and twenty 
years ; and therefore such period of time would neces- 
sarily end in 1914. (Lev. 20 : IS) Such is further 
corroborative proof that in the autumn season of 1914 
is the correct date for Jesus Christ to take his power 
and to begin to exercise it over things pertaining to 
the earth. 

The primary purpose of the second coming of the 
Lord Jesus Christ is the vindication of Jehovah's 
name. When Jesus by the power of Jehovah was 
raised from the dead and exalted into the heaven no 
doubt he was then anxious to immediately begin the 
work of vindicating his Father's name. He was then 
told by his Father he must wait until God's clue time 
in which to begin his work of vindication : "The Lord 
said unto my Lord, Sit thou at my right hand, until 
I make thine enemies thy footstool." (Ps. 110:1) 
"But this man, after he had offered one sacrifice for 
sins for ever, sat down on the right hand of God ; 
from henceforth expecting till his enemies be made his 
footstool." (Heb. 10: 12, 13) The end of that period 
of time of waiting must of necessity be the same as 
the end of the time of waiting mentioned by tho 
Prophet Ezckiel in chapter 21 : 25-27. Both of these 
prophecies would mark the time when Jehovah would 
send forth his King whose right it is to rule. "Yet 
have I set my king upon my holy hill of Zion. Ask 
of me, and I shall give thee the heathen for thine in- 
heritance, and the uttermost parts of the earth for 
thy possession. ' ' — Ps. 2 : 6, 8. 

The taking of power by the Lord Jesus is the tak- 
ing of power by Jehovah God over things pertaining 
to the earth. The Lord gave further evidence that 
would corroborate the proof as to the time when Je- 
hovah, by his King, would exercise power over things 
pertaining to the earth. The faithful servants of Je- 
hovah speak: "We give thee thanks, O Lord God 
Almighty, which art, and wast, and art to come ; be- 
cause thou hast taken to thee thy great power, and 
hast reigned. And the nations were angry, and thy 
wrath is come." (Rev. 11:17,18) It was in the 
autumn of 1914 that the nations became angry, which 
was further proof of the fact that Christ Jesus was 
then placed upon his throne. Tho Revelation then 
follows the above with the statement that 'the temple 
in heaven was opened, and there was seen in his tem- 
ple the ark of his testament.'. (Rev. 11 : 19) The ark 
of the testament or covenant symbolically represents 
the presence of Jehovah and is therefore proof that 
Christ Jesus had come to the temple as the chief rep- 
resentative of Jehovah and hence Jehovah himself was 
representatively present. 

As Solomon began the erection of his temple in the 
fourth year of his reign, and as Jesus had come and 
had offered himself three and one-half years after his 
anointing as King, we should expect that the coming 
of the Lord Jesus to the temple of Jehovah would be 
in the fourth year, to wit, three and one-half years 
after the beginning of his reign in 1914, and that 
therefore tho time for his coming to the temple of Je- 
hovah would be in the spring of A.D. 1918. This date 
is further and strongly corroborated by the events that 



came to pass in 1918, and which facts exactly fit tho 

It •was the express will of God that Christ Jesus 
should do a preparatory work before coming to his 
temple. This is described by the prophet of God as 
'preparing the way before the Lord'. Jehovah had 
used Elijah the prophet to do a work which foreshad- 
owed a similar work to be done by God's people dur- 
ing the period of time designated as the time of 'pre- 
paring the way before the Lord'. The work of Elijah 
was a vindication work and foreshadowed tho restoring 
of truth to the people of God which had long been 
hidden by the practice of the satanic religion. Christ 
Jesus directed this work which we call 'the Elijah 
work' done by his faithful followers, of which work 
JeBQS spoke in Matthew 17 : 11. The facts show that 
for forty years prior to 1918 there was a work carried 
on by the people of God within the realms of "Chris- 
tendom" which work restored to God's people those 
fundamental truths winch had long been hidden from 
them. During that period of time the members and 
true followers of Christ Jesus forsook Satan's or- 
ganization and devoted themselves entirely to the 
Lord God. This was the work of Christ Jesus in pro- 
paring the way before the Lord, which work must be 
done before his coining to the temple of God and which 
is mentioned hi the following prophecy: "Behold, I 
will send my messenger, and he shall prepare the way 
before me ; and the Lord, whom ye seek, shall sudden- 
ly come to his temple, even the messenger of the cove- 
nant, whom ye delight in ; behold, he shall come ; saith 
tho Lord of hosts."— Mai. 3:1. 




The above text, Malachi 3:1, proves conclusively 

the fact of the coming of the Lord Josus as Jehovah 's 
Messenger to his temple. The purpose of his coming 
to the temple of Jehovah is to execute judgment as 
the great Judge. This must take place before Arma- 
geddon; and since all the members of Die church must 
be judged by him, it must take place before the last 
members aro taken from the earth. Furthermore he 
must examine the facts as to the things that arc to 
be judged. It conclusively follows, then, that the com- 
ing of the Lord to his temple must be while some of 
the faithful of the Lord are yet in the flesh. During 
the time that Jehovah's Messenger, Christ Jesus, was 
preparing the way before Jehovah the interests of the 
kingdom were committed to those who had made a 
covenant to do the will of God and who had been in- 
vited to a place in the kingdom. As to their faithful- 
ness in giving attention to these kingdom interests the 
Lord must consider the facts before choosing and 
approving them. It is written: "Judgment must be- 
gin at the house of God." (1 Pet. 4: 17) That judg- 
ment would determine the faithfulness of God's peo- 
ple up to that period of time. The judgment is a time 
of fiery tests, that is to say, tests that try one as 
though by fire. Concerning the purpose of the Lord's 
coming to his temple the prophet of Jehovah wrote: 
"But who may abide the day of his coming? and who 
shall stand when ho appeareth? for he is like a re- 
finer's fire, and like fullers' sope: and he shall sit as a 
refiner and purifier of silver; and he shall purify the 
sons of Levi, and purge them as gold and silver, that 



tfaey may offer unto the Lord an offering in righteous- 
ness."— Mai. 3:2,3. 

From the sons of Levi tho priests were selected, and 
from the antitypieal Levites the members of the royal 
priesthood are taken and made members of the royal 
house of God. The Levites pieturc all -who are be- 
gotten of God's spirit, some of whom become priests, 
and others of whom go to make up the "great multi- 
tude" class. It is quite clear from the words of the 
prophet that the earning of the Lord Jesus to the tem- 
ple would be marked by severe trials which would re- 
sult, in separating the disapproved from those who 
are approved, in order that the approved ones might 
render a faithful service unto the Lord in righteous- 

The events that came to pass in the spring of 1918, 
which events we call the physical facts, exactly corrob- 
orate the other testimony that 1918, in the spring of 
the year, marks the time of the coming of the Lord 
Jesus to the temple of Jehovah. It was at that time 
that there came upon the consecrated people of God 
a fiery trial. These had been for some time doing the 
work of proclaiming t lie troth. It was in that year 
thai the work we designate the Elijah work of the 
church was killed, and which was pictured by Elijah 
and John the Baptist. (Rev. 11:7; sec Light, Book 
One, page 203) Many of the Lord's witnesses through- 
out the laud were at that time imprisoned, and many 
others restrained of their liberty of action as to giv- 
ing testimony in the name of the Lord. It was in that 
time that many false brethren arose who had pro- 
fessed to be followers of Christ Jesus but whose love 
then grew cold and they turned against others who 



were serving God and his kingdom. It was in that 
time that God's people were hated of all nations be- 
cause of their faithfulness to the Lord, even as Jesus 
had foretold would come to pass after the beginning 
of the end of tho world. "Then shall they deliver you 
up to be afflicted, and shall kill you ; and ye shall be 
hated of nil nations for my name's sake. And then 
shall many be offended, and shall betray one another, 
and shall hate one another. And because iniquity 
shall abound, the love of many shall wax cold." — 
Matt. 24:9,10,12. 

These prophetic utterances, together with the events 
that have come to pass from and after 191S and which 
fit I he prophecy and hence show a fulfilment, prove 
1 1 . : 1 1 the Lord must come to the temple of Jehovah for 
judgment, and that he did come to the temple in the 
Spring of 1918. There are other corroborative proofs, 
however, and some are here submitted. After answer- 
ing the specific question propounded to him by ins 
disciples concerning the end of the world Jesus at the 
same time warned them to watch concerning his com- 
ing to his own people for judgment, which shows that 
lie meant at the time of his coming to the temple : 
"Watch therefore j for ye know not what hour your 
Lord doth come. Who then is a faithful and wise 
servant, whom his lord hath made ruler over his 
household, to give them meat in due season? Blessed 
is that servant, whom his lord, when he eomcth, shall 
find so doing. Verily I say unto you, that he shall 
make him ruler over all his goods." — Matt. 24:42, 

At the samo time of determining who should be 
i igned to the "faitliful and wise servant" class Je- 



sus told of an "evil servant" class that would be made 
manifest: "But and if that evil servant shall say in 
his heart, My lord delayeth his coming ; and shall be- 
gin to smite his fellowservants, and to eat and drink 
with the drunken." {Matt. 24:48,49) The facts in 
fulfilment of these prophetic words are that in 1918 
a fiery trial eame upon God's consecrated people, and 
through which a number stood firm and true and 
steadfast, and these received the approval of the Lord 
and were made the "faithful and wise servant" class, 
and to which class the Lord then committed the king- 
dom interests, to wit, the work of giving the testi- 
mony concerning the kingdom. At the very same 
time, to wit, from and after 1918, there was a class 
among the consecrated, and who were in line for the 
kingdom, who said by their course of action and 
therefore 'said in their heart, The Lord delayeth his 
coming', and they then began to oppose the work of 
the faithful class and to persecute and to ill-treat 
them, even as Jesus had foretold. 

That the coming of the Lord to his temple is for 
the purpose of judging, and that the angels accom- 
panying him would carry out his orders, is shown by 
the following text: "When the Son of man shall come 
in his glory, and all the holy angels with him, then 
shall he sit upon the throne of his glory." (Matt. 
25: 31) At this time of judgment at the temple the 
Lord Jesus declared that he would direct his angels 
to carry out this separating work. "The Son of man 
shall send forth his angels, and they shall gather out 
of his kingdom all things that offend, and them which 
do iniquity." (Matt. 13:41) "Offend," as used in 
this text, means those who set snares for the gullible 



for the purpose of catching them and drawing them 
away after themselves. "Iniquity" means lawlessness ; 
therefore those who would do a work in an unlawful 
way, and contrary to what the Lord has directed. As 
shown by the above text, such are gathered out, and 
therefore they must have been once in line for the 
kingdom by reason of having responded to the call 
to the kingdom. 

The apostle warned against the same thing, de- 
claring that this false class would arise chiefly amongst 
the elders of the congregations. "Also of your own 
selves shall men arise, speaking perverse things, to 
draw away disciples after them." (Acts 20: 30) This 
is the class that cause divisions amongst the Lord's 
people and commit such offense for a selfish reason. 
"Now 1 beseech you, brethren, mark them which cause 
divisions and offences, contrary to the doctrine which 
ye have learned; and avoid them. For they that are 
sueh serve not our Lord Jesus Christ, but their own 
belly; and by good words and fair speeches deceive 
the hearts of the simple." (BffiBi, 16 : 17, IS) The facts 
show that from and after 1918 these very things did 
come to pass. A number of those who had been prom- 
inent in the service of the Lord drew away in 1918 
and since have done everything within their power to 
draw others away with them, and these oppose the 
work of advertising the King and the kingdom. These 
events the Lord declared would come to pass follow- 
ing the time of his appearing at his temple ; and the 
facts show that they began to come to pass in the 
spring of 1918, proving that to be the date of his 
appearing at the temple for judgment. 



In further corroboration that he came to his temple 
in. 1918, Jesus spoke certain parables known as the 
parables of the pounds and talents. In these parables 
he tells of himself as going away to heaven to receive 
the kingdom and to return and to take account with 
his servants. (Luke 19:12-15; Matt. 25:14-28) Je- 
sus said that his prophetic words then uttered would 
have fulfilment at the time of his coming to take ac- 
count with his servants, which means the time of 
judgment, and which judgment takes place only upon 
his coming to the temple. To those who had been 
taken into the covenant to do the will of God, and 
who had responded to the call for the kingdom, the 
Lord had committed his kingdom interests on earth, 
meaning the privileges and opportunities of being his 
witnesses. Some were faithful and some were unfaith- 
ful. Upon examination at the temple he finds a faith- 
ful class, and to these he increases their privileges of 
service ; and from the unfaithful he takes away their 
privileges and gives them to the faithful. To those 
whom ho found faithful he said: "Thou hast been 
faithful over a few things, I will make thee ruler over 
many tilings; enter thou into the joy of thy lord." 
(Matt. 25 : 21) The joy of the Lord is the vindication 
of Jehovah's name. Christ Jesus is the Vindicator. 
He was compelled to wait until 1914 to begin this 
work of vindication. 

When placed upon the throne, in 1914, Jehovah di- 
rected him to proceed immediately to rule amongst the 
enemy. (Ps. 2:6; 110 : 2) His first work was to cast 
Satan out of heaven and down to the earth, and then 
to prepare for the final battle, which is Armageddon, 
and in which Satan's organization will be destroyed. 



(Rev. 12:5-12) Those found faithful and whom he 
approved he invited into his temple and to enter into 
the joy of the Lord and have a part in proclaiming 
God's judgment against Satan's organization. These 
faithful approved ones are the 'willing ones in the 
day of his power'. (Ps. 110:3) The facts in fulfil- 
ment of these prophetic utterances show that after 
1918 the faithful followers of Christ Jesus entered 
into the joy of the Lord and that they now delight 
themselves in telling the people concerning Satan's 
organization and of Clod's organization and of God's 
purpose to soon destroy the wicked organization in 
vindication of his name. These rejoice to tell of Je- 
hovah and his works and make known his kingdom. 
These anointed ones are commanded 'to proclaim the 
day of the vengeance of our God and to comfort those 
that mourn'. (Isa. 61:2) This is exactly what the 
"faithful servant" class has been doing since the com- 
ing of the Lord to his temple, and these are the only 
ones who have been doing his work. 

Only the approved ones are received into the tem- 
ple and anointed. These arc made priests unto God 
and unto Christ. (Rev. 1 : 6) Their selection as mem- 
bers of the temple class, and their approval, is evi- 
denced by the robe of righteousness, which Jehovah 
furnishes, and concerning which his prophet wrote: 
"I will greatly rejoice in the Lord, my soul shall be 
joyful in my God: for he hath clothed me with the 
garments of salvation, he hath covered me with the 
robe of righteousness, as a bridegroom deeketh him- 
self with ornaments, and as a bride adometh herself 
with her jewels." (Isa. 61:10) Since the coming of 
the Lord to his temple, in 1918, the faithful ones have 


received the approval of the Lord, evidenced by the 
robe of righteousness, and have been clothed with the 
garments of salvation, which identifies them as mem- 
bers of Jehovah's organization. They have entered 
into the joy of the Lord and delight to have some part 
in the vindication of Jehovah's holy name. 

Furthermore it is written that when 'the temple in 
heaven was opened' there were "lightnings, and 
voices, and thunder ings". (Rev. 11: 19) "Lightnings" 
symbolizes the flashes of light from the throne of God. 
(Rev. 4: 5; see Light, Book One, page 56) "Voices" 
proceeding fx-om the temple are official messages of 
truth from the Lord coming from the seat of author- 
ity. This prophetic pictiire in Revelation 11 : 19 shows 
that Christ Jesus, the Messenger of Jehovah at his 
temple, is there for the purpose of judgment. "But 
the Lord is in his holy temple ; let all the earth keep 
silence before him." (Hab. 2:20) The light from 
Jehovah's temple illuminates the temple class, and 
these see and appreciate the truth that they never be- 
fore knew. True to the prophecies, since 191S God's 
people on earth have been enlightened concerning the 
fulfilment of prophecy as never before. It is a time 
of joy and they are in the joy of the Lord and rejoice. 

Zion is the capital or chief part of Jehovah's great 
organization and of which Christ Jesus is the head. 
His coming to the temple marks the beginning of the 
building up of Zion concerning which it is written: 
"When the Lord shall build up Zion, he shall appear 
in his glory." (Ps. 102 : 16) The 'building up of Zion' 
means the formation of Jehovah's official organiza- 
tion; and the 'birth of the children of Zion' means 
the bringing forth of the approved ones who are in 



the covenant for the kingdom. Awakening of the faith- 
ful saints to life and the bringing of the faithful 
remnant into the organization of the Lord is the build- 
ing up of Zion, which takes place when the Lord comes 
to his temple. Then applies the prophecy: "Out of 
Zion, the perfection of beauty, God hath shined." 
(Ps. 50:2) Of necessity this must take place after 
Zion is built up, Tlie 'shining of Jehovah God out of 
Zion' means that his Word and name are magnified 
by being declared by those who are of Zion in order 
that others might know his name. Prior to 1918 the 
followers of Christ Jesus magnified the name of Je- 
sus even more than that of Jehovah. Since the coming 
of the Lord to his temple the "faithful servant" 
elass see clearly that the most vital and important 
part of the outworking of Jehovah's purposes is the 
vindication of Jehovah's name. Since then they have 
been showing forth Jehovah's praises and magnify- 
ing his name because they arc taken out for that very 
purpose. (1 Pet. 2:9,10; Acts 15:14) This is the 
day which Jehovah has made for the vindication of 
his name. (Ps. 118 : 24) Those now taken into the 
temple sing: "Behold, God is my salvation; I will 
trust, and not be afraid : for the Lord JEHOVAH is 
my strength and my song; he also is become my sal- 
vation. Therefore with joy shall ye draw water out of 
the wells of salvation. And in that day shall ye say, 
Praise the Lord, call upon his name, declare his doings 
among the people, make mention that his name is ex- 
alted. Sing unto the Lord ; for he hath done excellent 
things: this is known in all the earth. Cry out and 
shout, thou inhabitant of Zion : for great, is the Holy 
One of Israel hi the midst of thee." (Isa, 12:2-6) 



Today Jehovah is shining out of his organization and 
"in his temple doth every one speak of his glory". 
— Ps. 29 : 9. 

The foregoing evidence proves that the Lord came 
to his temple in 1918 for judgment, which judgment 
began at the house of God, and shortly thereafter 
judgment came upon the professed systems of so-called 
"Christians" designated as "organized Christianity ". 
The Prophet Isaiah had a vision of the Lord in his 
temple, and the circumstances mentioned by him fix 
the time. (Isa. 6:1) Uzziah, mentioned by the prophet 
in this verse, clearly foreshadowed "organized Chris- 
tianity". (See The Watchtower, 1926, page 231.) King 
Uzziah presumptuously acted as a priest in the temple 
of God, and for this was stricken with leprosy, an in- 
curable disease. During the World War "organized 
Christianity" was furnished with ample proof of the 
presence of the Lord and the beginning of his king- 
dom. Some of her clergy issued a manifesto calling 
attention to these facts and spread that manifesto 
throughout the earth. In the year 1819 "organized 
Christianity", like Uzziah, presumptuously put her- 
self in the position of priest and erected the League 
of Nations in the place of the kingdom. It was then 
that Christ Jesus, as Chief Comer Stone of God's 
holy temple, was presented and laid, and was re- 
jected by "organized Christianity". 


The building of the temple by Zorubbabcl and 

Joshua at Jerusalem was prophetic of the royal bouse 

of God. Prophecy uttered in connection with the 

building of the Zerubbabel temple, when understood, 

HAG. 1 



makes clear what constitutes the royal house and the 
use to which, it is put. Haggai prophesied in relation- 
ship to the building of the temple, showing that the 
fulfilment thereof must be at a time that the faithful 
followers of Christ Jesus are taken into "the joy of 
the Lord". It is the time when the faithful are ad- 
monished to "bind the sacrifice with cords, even unto 
the horns of the altar". (Ps. US: 27) It ia the time 
when these must present themselves as living sacrifices 
unto the praise and service of Jehovah. (Rom. 12: 1) 
Prom 1918 to 1919 was a time of great trial upon 
God's people, and it was not until after that date that 
the work of making known the King and the kingdom 
was done with a real zeal. Since God's anointed people 
have seen what is the real issue and that it is the 
name of Jehovah which must now be vindicated these 
have pushed forward zealously with the work assigned 
to them. This very work the Lord foretold by his 

Zcrubbahel's right to Judah's throne is shown 
through his father Sheallicl, who was reckoned as 
the grandson of Jehoiaehin through the hitter's daugh- 
ter. Zerubbabel, however, was a descendant of the 
male line proceeding from Nathan. Luke shows that 
Jesus was the descendant of Zerubbabel through the 
daughter of Hcli, that is, the virgin Mary. Zerubbabel 
building the prophetic temple foreshadowed Jesus 
Christ building the royal house under the direction of 
Jehovah God. All the anointed members of the body 
of Christ are counted in as a part of Christ, and there- 
fore the prophecy concerning the temple of Zerubbabel 
takes in or includes the faithful remnant now on earth 



Hac, 1 

and (shows that these have a part in the vindication of 

Jehovah 'g name. 

Jehovah designated Zerubbabel as 'my servant, 
whom I have chosen'. This shows that Zerubbabel 
foreshadows Christ Jesus, of whom Jehovah says: 
'My elect servant, in whom my soul delighteth.' (Hag. 
2 : 23 ; Isa. 42 : 1) The remnant is made a part of that 
'elect servant'. Zerubbabel's name and bis identifica- 
tion show him to be an uncompromising foe of Satan's 
organization. Some authorities have interpreted Zerub- 
babel's name to mean "stranger or banished at Baby- 
lon"; "flowing away from or seatterer of Babylon "; 
"the grief of Babylon." All these names properly 
apply to Jehovah's 'elect servant' class of which 
Christ Jesus is the Head. "Babylon" is the name 
applied to Satan's organization which shall be de- 
stroyed by Christ Jesus the Greater-than-Zerubbabel. 
"Before Zerubbabel thou [Satan's organization] shalt 
become a plain. ' ' (Zech. 4:7; Jer. 51 : 25) Zerubbabcl 
was the loader of Judah, meaning the leader of 
"praise to Jehovah" to the vindication of his name. 
Christ Jesus is the Leader of the class that gives praise 
to Jehovah, and this class includes the present-day 
remnant, and which class Las to do with the vindica- 
tion of Jehovah's name. 

Joshua, the high priest, was included in the mes- 
sage delivered by the prophet to Zerubbabel. Joshua's 
name means the same as "Jesus". Since the remnant 
now on earth is part of Christ Jesus, the message of 
the prophecy is also addressed to that class. Joshua's 
father's name, "Josedeeh," means "Jehovah is just 
or righteous". Jehovah's beloved Son Christ Jesus 
is the great Judge to whom is committed all judg- 

Hag. 1 



ment, and this name would signify that bis judgment 
is just and righteous and that the prophecy would 
have its fulfilment at the time of judgment when the 
Lord appears at his temple for judgment. 

Prior to 1918 there was in the land a class of peo- 
ple claiming to be, and associated with, God's children 
who did nothing to the glory of God, but received the 
truth for what selfish good they got out of it. This 
is the class that Christ Jesus referred to when he said : 
"And take heed to yourselves, lest at any time your 
hearts be overcharged with surfeiting, and drunken- 
ness, and cares of this life, and so that day come upon 
you unawares. For as a snare shall it come on all tiiem 
that dwell on the face of the whole earth. Watch yo 
therefore, and pray always, that ye may be accounted 
worthy to escape all these things that shall come to 
pass, and to stand before the Son of man." (Luke 
21 : 34-36) These did not take heed to this admonition, 
and later they said in their hearts, "My Lord delayeth 
his coming" j and they fell into the snare of the enemy. 

Jehovah put it into the mind of Cyrus to send the 
Jews back to Jerusalem to rebuild the temple ; hence 
the reconstruction of the temple became the most im- 
portant work of their lives. Likewise in 1918, at the 
conclusion of the work of 'preparing the way before 
Jehovah', the temple activities were next in order and 
became the most important work ever committed to 
the remnant. The great Messenger Christ Jesus 'sud- 
denly [straightway] came to the temple ' in 1918. Jeru- 
salem is also called Zion. Concerning God's people, 
who had responded to the call of Jehovah to the king- 
dom, the following scripture written for them applies 
to them, to wit: "Ye are come unto mount Sion . . . 



Hag. 1 

the heavenly Jerusalem. " (Heb. 12 : 22) God had sent 
Jesus to build up Zion, and his followers had come to 
that point, and before them was set the mosr-impor- 
tant work they had ever had. 

The Jews were afraid of their enemies, who were tho 
representatives of Satan ; hence they said; "The time 
is not come, the time that tlic Lord's house should be 
built." (Hag. 1:2) The Jews were then enjoying 
God's favor in a selfish way without appreciating tho 
honor of his name. For this reason they 'knew not 
the time of their visitation', and they stopped tho 
work. Corresponding to this, many who had made 
a covenant to do God's will, and had responded to tho 
call for the kingdom, became fearful of tho enemy 
Satan's organization, and in 3918 they wore so fright- 
ened that they refrained then and ever thereafter 
from doing any work to the honor of Jehovah's name. 
When the Lord clearly revealed the organization of 
Satan and showed the duly of God's remnant people 
toward the same the selfish ones, desiring self-preser- 
vation and case, ignored the truth concerning Satan's 
organization, and also concerning God's organization, 
and by their course of action said in their hearts: 
'The Lord has delayed his coming, and it is not time 
to build tho house of God.' 

Jehovah then sent Haggai his prophet to give a re- 
buke to his people the Jews, and those who were hum- 
ble and teachable of mind gave heed to that rebuke. 
In substance the prophet of God said to the Jews, and 
likewise to the unfaithf ul ones called to tho kingdom : 
'You have received the truth and have been delivered 
from Babylon, which, is Satan's organization. Can 
you consistently receive these good things and at the 

Hao. 1 



same time neglect the work which the Lord has laid 
upon you?' (Hag. 1:3,4) These words of rebuke 
aroused the faithful to the performance of their cove- 
nant duties, and then the prophet admonished the 
Jews : "Consider your ways." (Hag. 1 : 5) This must 
be taken as a plain admonition to God's covenant peo- 
ple now on earth to examine themselves. (2 Cor. 
13:5' 1 Cor. 11:31) Those who did examine them- 
selves' awoke to their privileges and duties. 

The Jews, although favored by Jehovah, were not 
reaning what, if faithful, they should expect. The 
reason was they had not been doing their foil duty ; 
hence Haggai said to them: "Ye have sown much, 
and bring in little ; ye cat, but ye have not enough ; 
ye drink, hut ye arc not filled with drink; ye clothe 
you, but there is none warm ; and he that earncth 
wages, earncth wages to put it into a bag with holes." 
(Hag. 1:6) After the storm of the World War and 
trouble of 1918 had passed many reasoned like this: 
'Now we have the truth and know what God has in 
store for his people and we need nothing more. We 
have done much work in the past, but we have earned 
our wages. We will now wait until the Lord takes 
us home.' Thus reasoning, they did nothing. The 
Lord had something more for his faithful people to 
do: hence in the language of the prophet he said: 
"Consider your ways." (Hag. 1:7) The time of 
judgment had come when the great Judge, Christ 
Jesus, was present for that purpose. The words of 
Jesus addressed to those of Laodicea apply at this 
point: "Because thou sayest, I am rich, and increased 
with goods, and have need of nothing; and kiiowcst 
not that thou art wretched, and miserable, and poor, 



Hag. 1 

and blind, and naked: I counsel thee to buy of me 
gold tried in the fire, that thou mayest be rich, and 
white raiment, that thou mayest be clothed, and that 
the shame of thy nakedness do not appear ; and anoint 
tliinc eyes with eyesalve, that thou mayest see. As 
many as I love, I rebuke and chasten: be zealous 
therefore, and repent." (Rev. 3: 17-19) This fixes the 
time of the fulfilment of the prophecy of Haggai as at 
the time when the Lord appears at his temple for 
judgment, and is corroborative of what has been 
stated above. 

Even though it was the time of harvest of the olives 
of the lowlands and of the dates and the figs and the 
grapes, the Jews had not received an abundant crop 
and blessing of the Lord because they had been negli- 
gent of their most important work which the Lord 
had given them to do, to wit, rebuilding the temple. 
For this reason his prophet said to them: "Ye looked 
for much, and, lo, it came to little; and when ye 
brought it home, I did blow upon it. Why? saith 
the Lord of hosts. Because of mine house that is 
waste, and ye run every man unto his own house. 
Therefore the heaven over you is stayed from dew, 
and the earth is stayed from hor fruit. And I called 
for a drought upon the land, and upon the mountains, 
and upon the corn, and upon the new wine, and upon 
the oil, and upon that which the ground bringet.h 
forth, and upon men, and upon cattle, and upon all 
the labour of the hands."— Hag. 1: 9-11. 

Even so God's people on the earth for some time 
af ier 1914 had not learned to appreciate what is the 
most important work Jehovah has for his people to 
do. They had been taught and they believed that the 

Hag. 1 



so-called "character development" was their chief 
work and duty. Later the faithful ones learned that 
unselfish devotion to Jehovah God in the keeping of 
his commandments is of far greater importance than 
any self-development. Getting into heaven is not 
nearly so important as the vindication of Jehovah's 
name. That which is of paramount importance is the 
royal house or kingdom which God will use in the 
vindication of his name. For this reason he has taken 
out from amongst the nations a people for his name ; 
and these must do his commandments, particularly 
in their work with reference to his royal house. 

Then the Lord said to the Jews, through Haggai: 
"Go up to the mountain, and bring wood, and build 
the house ; and I mil take pleasure in it, and I will 
be glorified, saith the Lord." (Hag. 1 : 8) God's faith- 
ful remnant now on earth can see how that prophecy 
more fully applies to the people of the Lord since the 
year 1918. By bis angels the Lord gave his covenant 
and devoted people positive orders in 1922 to move 
into action. He did not tell them to develop character, 
such as gathering cordwood, but to do real work for 
the temple by gathering the right kind of timber. They 
then learned that they must actively engage in his 
service in advertising his King and kingdom. It was 
in September 1922, as shown elsewhere, that the peo- 
ple of Jehovah on earth awoke to their great privileges 
of service. From that time forward those devoted to 
God and to his kingdom zealously and joyfully went 
to the work, even as the prophet foreshadowed : ' ' Then 
Zerubbabel the son of Shealtiel, and Joshua the son 
of Josedech, the high priest, with all the remnant of 
the people, obeyed the voice of the Lord their God, 



Hag. 1 

and the words of Haggai the prophet, as the Lord 
their God had sent him, and the people did fear be- 
fore the Lord. ' '—Hag. 1 : 12. 

Both Zerubbabcl and Joshua the high priest fore- 
shadowed the remnant on earth who shall be made a 
part of the royal priesthood and who manifest a zeal 
peculiar to the Lord's house. These faithful ones do 
not resent the message from the Lord nor act stub- 
bornly nor follow the directions of men. They follow 
God's order given through his organization. The 
faithful respond joyfully and engage in the work. 
The Lord was pleased with their zeal and faithfulness ; 
hence he at that time said to the Jews by liis prophet : 
"I am with you, saith the Lord." (Hag. 1 : 13) Like- 
wise to his zealous ones the remnant in this day, the 
Lord says: "I am with you." Prior to 1918 and dur- 
ing the period known as the Elijah work a few had 
been prominent in the service of the Lord. The time 
must come when there would be no distinction between 
ciders and faithful pioneers. The Lord had declared 
his purpose by his prophet that lie would pour out 
his spirit upon all flesh, meaning upon all the faith- 
ful ones, both "upon the servants and upon [his] 
hand maids". (Joel 2: 28, 29) This prophecy of Joel 
had its fulfilment in 1922 and the Lord stirred his 
people to greater activity, just as he bad foretold by 
the words of Haggai: "And the Lord stirred up the 
spirit of Zerubbabel the son of Shealtiel, governor of 
Judah, and the spirit of Joshua the son of Josedeeh, 
the high priest, and the spirit of all the remnant of 
the people ; and they came, and did work in the house of 
the Lord of hosts, their God." (Hag. 1: 14) The rem- 
nant now on earth can clearly see that the work that 

Hag. 2 



they have been engaged in since 1922 was foretold 
by Jehovah long ago. That greatly encourages them, 
Solomon's temple is described as a glorious struc- 
ture. When the foundation of Solomon's temple was 
laid the priests with their trumpets, and the Levites, 
sons of the music leader Asaph, with their instru- 
ments, together sang to the glory of God and the peo- 
ple shouted with a great shout. At the laying of the 
foundation of Zerubbabel 's temple there were also 
present some of the ancient men who had seen Solo- 
mon's temple, and these old men wept with a loud 
voice. (Ezra 3:10-13) Approximately sixteen years 
later Haggai by the direction of the Lord stood before 
the people of Jerusalem and said to them: "Who is 
left among you that saw this house in her first glory ? 
and how do yc see it now? is it not in your eyes in 
comparison of it as nothing ? ' ' (Hag. 2:3) The proph- 
et of the Lord speaks of both Solomon's and Zerub- 
babel 's temple a3 "the house of the Lord". The pur- 
pose of this speech was that the Jews might have a 
lesson in faith in Jehovah and in his Word. They 
were there asked to believe that, although the founda- 
tion had been laid for some time, out from it would 
come something far more glorious than Solomon's 
temple. That would require a great deal of faith. 
Of course, the prophecy was looking forward to the 
building of which both Solomon's and Zerubbabel's 
temple were merely prophetic. No human creature 
has ever had occasion to glory in what he has accom- 
plished concerning the Lord's work and his house. 
In harmony with this the prophet says: 'Except the 
Lord build the house, it would be built in vain.' (Ps. 
127 ; 1) By then proceeding with the work on the 


Hag. 2 

material temple the Jews would show their faith in 
God and their willingness to obey his commandment. 
This is a lesson in faith and is really for the benefit 
of the remnant of God's people on earth in these last 
days and who have to do with announcing the king- 
dom as Jehovah's witnesses. 

Then Haggai made a speech urging the Jews to 
diligence and faithfulness in service. "Yet now be 
strong, Zerubbabel, saith the Lord \ and be strong, 
O Joshua son of Josedech, the high priest; and be 
strong, all ye people of the land, saith the Lord, and 
work: for I am with you, saith the Lord of hosts: 
according to the word that I covenanted with you 
when ye came out of Egypt, so my spirit remaineth 
among you; fear ye not." (Hag. 2:4, 5) That pro- 
phetic speech was made for the benefit of the present 
remnant, and it is the privilege of these latter ones 
to make service speeches to eaeh other, calling atten- 
tion to the fact that Jehovah God is now with those 
who have to do with his royal temple and who faith- 
fully serve him. Jehovah had caused another prophet 
to write concerning this very day, and that for the 
encouragement of the remnant: "In that day it shall 
be said to Jerusalem, Fear thou not ; and to Zion, Let 
not thine hands be slack. The Lord thy God in the 
midst of thee is mighty; he will save, he will rejoice 
over thee with joy; he will rest in his love; he will 
joy over thee with singing." (Zeph. 3: 16, 17) It is 
no time now to dream of the departed glory that the 
people of the Lord think they once had, nor is it any 
time to weep over it, as the ancient men did concern- 
ing Solomon's temple. The faithful remnant will do 
now the work which God has given into their hands. 




The Lord awoke the Jews and put them to work in 
rebuilding the prophetic temple ; and now he has or- 
ganized the remnant, the rea] Judeans who give praise 
to his name, and these are now joyfully giving the 
testimony of Christ in connection with the royal tem- 
ple even as commanded. — Rev. 12 : 17 ; 14 : 1. 

Jehovah's people, the remnant, have no reason to 
expect to carry forward the work assigned to them 
at the present time without meeting with strong op- 
position. Satan is the real opposer of the building up 
of the people of God into his holy temple, because that 
temple class will be used by the Lord to discredit Sa- 
tan and to vindicate the name of Jehovah. As Satan 
used the Samaritans to hinder and persecute the 
Jews in the rebuilding of the prophetic temple, even 
so now Satan uses their counterparts, the religious 
hybrids, the clergy, and their allies, "the man of sin," 
to threaten, oppose, arrest and persecute the remnant 
now on earth who are having to do with the royal 
house of God. The remnant must now be strong in 
faith, that they may press on with their work. "Faith 
... is the gift of God." (Bph. 2:8) There can be 
no faith without knowledge, and that knowledge must 
be received and used by the Lord's people unselfishly. 
Jehovah God has furnished his people with an abun- 
dance of knowledge in these last days, that their faith 
in him may be strong. 

At this point the prophecy of Zechariah is appro- 
priate. Jehovah gave Zechariah a vision of his pur- 
pose, and this he did for the encouragement and com- 
fort of his faithful remnant now on the earth who 


Zech. 3 

have to do with the temple of God. Jehovah gave 
Christ Jesus the Revelation to show to his servants 

the things that must come to pass speedily, and the 
angel of the Lord delivered this to John and caused 
him to write it. (Rev. 1:1) Even so the Lord by the 
mouth of Zeehariah gave to his servant the message 
relating to the samo thing: "In the eighth month, in 
the second year of Darius, eamc the word of the Lord 
unto Zeehariah, the son of Berechiah, the son of Iddo 
the prophet, saying." (Zech. 1:1) It was the heaven- 
sent messenger representing Christ Jesus, "the angel 
that talked": "Then said I, my lord, what are 
these? And the angel that talked with me said unto 
me, I will shew thee what these be." (Zech. 1:9) 
This angel pointed out or showed the vision to Zeeha- 
riah. In this vision Joshua was of the Aaronic priest- 
hood, and hence the name "Joshua the high priest" 
must refer to Jesus as offering up his body members, 
and not from the royal standpoint. "The angel of the 
Lord [Jehovah]" must refer exclusively to "the 
messenger of the covenant" who comes to the temple 
of Jehovah for judgment. (Mai. 3 : 1, 2) AH of Ood'a 
covenant people must appear before the judgment seat 
of Christ Jesus for judgment. (Rom. 14:10,12) Sa- 
tan is the accuser, and in the vision given to Zeehariah 
Satan stands on the right hand of Joshua to resist 
him. "And he shewed me Joshua the high priest 
standing before the angel of the Lord, and Satan 
standing at his right hand to resist him." (Zech. 3:1) 
Ezra testifies to the same opposing class. (Ezra 5:3-6) 
Likewise Satan used the clergy to oppose Jesus when 
he was teaching in the temple. (Luke 20: 1, 2) Satan 
also uses the clergy at the present time to oppose 

Zech, 3 



God's people. Satan failed in his attempt to stop the 
building of the prophetic temple at Jerusalem by 
Zerubbabel, and he will fail in his attempt against 
the greater temple of the Lord. 

In 1914 the period of waiting ended and Jehovah 
then sent forth his Messenger to rule and to judge. 
(Ps. 110 : 2) At this time the prophecy of Zeehariah 
3:2 applies: "And the Lord said unto Satan, The 
Lord rebuke thee, O Satan ; even the Lord that hath 
chosen Jerusalem rebuke thee: is not this a brand 
plucked out of the fire?" 

Jehovah God speaks by and through his angel the 
Judge, Christ Jesus, to whom the judgment is com- 
mitted, and says unto Satan and unto all of his agents 
both invisible and visible: 'You shall bo rebuked.' 
"For, behold, the Lord will come with fire, and with 
his chariots like a whirlwind, to render his anger with 
fury, and his rebuke with flames of fire." (Isn. 66 : 15 ; 
Ps. 80 : 16 ; 76 : 6 ; 9 : 5, 6) This rebuke could not be 
administered until Christ Jesus was present and upon 
his throne, in 1914 ; and when ho appeared at his tem- 
ple for judgment, in 1918, it was then the due 
time to administer the rebuke to Satan and to his 
crowd. Satan, with all of his agencies, today opposes 
the remnant in their work in the name of Jehovah, 
and would destroy them quickly except for the pro- 
tection that Jehovah God furnishes them by and 
through his great Messenger and Judge, (Isa, 51 : 16) 
The clergy would have all the witnesses of Jehovah 
destroyed in a day if they were not prevented by the 
Lord from so doing. 

As only a remnant of the Jews returned to Jeru- 
salem to rebuild the temple, even so only a remnant 



Zecii, 3 

of those who made a covenant to do God's will are 
now engaged in the serviee of Jehovuh. This remnant 
now on the earth is the "brand plucked out of the. 
fire" mentioned in Zoehariah's prophecy. This is the 
brand that withstood the fire with which the "re- 
finer and purifier" cleansed God's people when ap- 
pearing at the temple. (Mai. 3:3) From the fire of 
God's wrath against the unfaithful this "brand" is 
preserved for God's purpose in announcing his ven- 
geance and in doing his will in other matters. Being 
plucked out of the fire the garments of the remnant 
would be soiled ; hence, says the prophet, they are 
clothed with filthy garments; but that was no reason 
for accusing them. "Now Joshua was clothed with 
filthy garments, and stood before the angel." (Zech. 
3:3) The Joshua class (the remnant escaped from 
Satan's organization) having boon taken out because 
of their faithfulness, these are now before the Lord 
as holy. (Isa. 4: 3, 4) There is a generation of "char- 
acter developers" in the religious part of Satan's or- 
ganization who make themselves appear clean but who 
are not clean. "There is a generation that are pure 
in their own eyes, and yet is not washed from their 
filthiness." (Prov. 30:12) God's faithful remnant 
are pictured by the "brand plucked out of the fire" 
and stand before the Lord, the great angel Judge, 
Christ Jesus. These are they that "stand" before the 
Lord at his appearing at the temple. — Mai. 3 : 2. 

Now the great "Angel Judge" Christ Jesus speaks: 
"Take away the filthy garments from him. And unto 
him he said, Behold, I have caused thine iniquity to 
pass from thee, and X will clothe thee with change of 
raiment." t (Zeeh. 3:4) Christ Jesus gives order to 

Zeoh. 3 



his angels to remove "the filthy garments" from the 
faithful remnant, that they might be identified with 
God's clean organization. This is in harmony with 
Ephesians 5:26,27: "That he might sanctify and 
cleanse it with the washing of water by the word, that 
he might present it to himself a glorious church, not 
having spot, or wrinkle, or any such thing; but that 
it should be holy and without blemish." Then the 
Lord Jesus speaks to the faithful remnant class say- 
ing "I have caused thine iniquity to pass from thee". 
This statement exactly corresponds with the prophecy 
of Isaiah concerning those who were found faithful 
upon the coming of the Lord to his temple and who 
then must be cleansed. "Then flew one of the ecra- 
phims unto me, having a live coal in his hand, . . . 
and he laid it upon my mouth, and said, Lo, this hath 
touched thy lips, and thine iniquity is taken away, 
and thy sin purged." (Isa. 6: G, 7) "By mercy and 
truth iniquity is purged; and by the fear of the Lord 
men depart from evil." (Prov. 1G : 6) "Blessed is the 
man unto whom the Lord imputcth not iniquity, and 
in whose spirit there is no guile. ' ' {Ps. 32 : 2) Jehovah 
does this cleansing work by Christ Jesus. — Mic. 

The remnant is then given a "change of raiment", 
which Leeser renders thus, "festive garments." This 
would indicate that it is a time for action and for 
great rejoicing ; and this is corroborated by the Proph- 
et Isaiah (61: 10). Zecharlali in the grip of the vision 
speaks by inspiration of God's spirit concerning the 
proper apparel to be worn by the high priest. "And 
I said, Let them set a fair mitre upon his head. So 
they set a fair mitre upon his head, and clothed him 



Zeoh. 3 

with garments. And the angel of the Lord stood by." 
(Zech. 3:5) The "mitre" means a "roll, dress", 
hence properly an ornamented turban worn on the 
head, and which is also called a "diadem". (Isa. 
62:3) This headdress, or "mitre", would denote 
vision empowering the remnant to work and to en- 
lighten their heads or minds as to the tercets of their 
commission; and this would reflect the glory of the 
Lord God, which he gives to none other aside from 
his servant (Isa. 42:8) When the tribe of Judah 
was carried over to Babylon and the temple was de- 
stroyed the work of the high priest was suspended. 
To have the mitre now put back or replaced on the 
head would bring great joy to the priest and would 
represent the approval corresponding to the joy of 
the remnant at the present time and by which joy in 
the Lord they are refreshed and strengthened. (Prov. 
10 : 6) Thus clothed, Joshua, picturing the remnant 
with garments, shows the approval and identification 
of these as members of God 's organization to do tem- 
ple service. Such clothing is shown by the prophet 
to be a symbol of the robe of righteousness and the 
garments of salvation. — Isa. 61 : 10. 

"The angel of the Lord protested" (Zech. 3:6), 
that is to say, testified, to Joshua, who represents the 
remnant, that these might have an understanding of 
the covenant for the kingdom and their position in 
connection therewith: "Thus saith the Lord of hosts, 
If thou wilt walk in my ways, and if thou wilt keep 
my charge, then thou shalt also judge my house, and 
shalt also keep my courts ; and I will give thee places 
to walk among these that stand by." (Zech. 3:7) 
This proves that it is still possible for members of 



the remnant to deflect and fall away and go into de- 
struction and that faithfulness in the performance of 
duty in connection with the temple work is required 
of each one who maintains his place in the remnant. 
As Joshua was told, even so now the remnant is told 
that if they will "follow the Lamb whithersoever he 
goeth" and keep, that is, hedge about and protect, 
and attend to the kingdom interests, then "thou shalt 
also judge my house". This shows that the faithful 
remnant must have a part in the announcing or pro- 
claiming of Jehovah's written judgments against the 
nominal, house, or "organized Christianity". "This 
honour have all his saints. " (Ps. 149 : 9) The remnant 
must, joyfully keep God's commandments and deliver 
the testimony of Jesus Christ, oven though Satan is 
desperately resisting them. {Rev. 12:17) If faithful 
in the performance of their divinely-given commission 
the remnant shall "keep my courts", which means 
they shall be kept in the temple while on the earth 
and eventually be given a permanent place in the 
"mansions" above and "shall enter into my sanc- 
tuaryj and they shall come near to my table, to minis- 
ter imto me, and they shall keep my charge". (Ezck. 
44:15,16) Then says the Lord to the remnant: "X 
will give thee places to walk among these that stand 
by," that is to say, with the great Angel, Christ Jesus, 
and the retinue of his holy servants. 


The Lord causes all of the priestly class to give 

heed to his important announcement that is now 

about to be made. This he indicates by using the 

words "Hoar now". "Hear now, Joshua the high 



Zecii. 3 

Zech. 3 



priest, thou and thy fellows that sit before thee: for 
they are men wondered at; for behold, I will bring 
forth my servant, The BRANCH." (Zech. 3:8) In 
Revelation 4:4 it is written: "And round about the 
throne were four and twenty seats: and upon the 
seats I saw four and twenty elders sitting, clothed in 
white raiment; and they had on their heads crowns 
of gold." These are they who have been faithful unto 
death and who have been resurrected to glory. (See 
Light, Book One, page 56.) "Thy fellows," as stated 
by the Prophet Zeehariah, must mean the remnant on 
earth who are still faithful, because these are the fel- 
lows of the faithful ones who have been resurrected 
and the remnant must boar testimony to the fulfil- 
ment of what Jehovah is here announcing. The words 
"hear now" arc exactly in harmony with Revelation 
3: 22: "He that hath an ear, let him hear what the 
Spirit saith unto the churches." The remnant cannot 
be faithful if they permit this important matter about 
to be announced to pass without calling attention 

The announcement is made beginning thus: "I will 
bring forth my servant, The BRANCH'." The words 
"bring forth" here used have the meaning of "to 
cause to come in" and frequently are translated "en- 
ter in, come in, and let come in". The words "bring 
forth" are from the same Hebrew word {boh) trans- 
lated "come" in Malaehi 3:1: "[He] shall suddenly 
come to his temple" ; also the word translated "come" 
in Haggai 2:7. The words "my servant, The 
BRANCH" mean Christ Jesus, Jehovah's elect Serv- 
ant. (Isa. 42: 1) Therefore it is clearly seen that the 
words "Behold, I will bring forth my servant, The 

BRANCH", mean that Christ Jesus, Jehovah's Mes- 
senger, is brought to his temple. This scripture clear- 
ly means that the "messenger of the covenant" is 
come into the temple and that all of Jehovah's or- 
ganization must take notice thereof and bear testimony 
concerning this great event. It means "the glorious 
appearing of the great God [Jehovah] and our Sav- 
iour Jesus Christ" at the temple. (Ps. 102: 16; Titus 
2: 13) This definitely proves that "Joshua the high 
priest" is a type of Christ Jesus, who is THE 
BRANCH. He is the builder of the temple, which 
temple was prophetically foreshadowed by that of 
Solomon and that of Zerubbabel; necessarily, there- 
fore, he must come to the temple in God's due time. 

"And speak unto him, saying, Thus speaketh the 
Lord of hosts, saying, Behold the man whose name is 
THE BRANCH: and he shall grow up out of his 
place, and he shall build the temple of the Lord." 
(Zech. 6: 12) "Behold, the days come, saith the Lord, 
that I will raise unto David a righteous Branch, and 
a King shall reign and prosper, and shall execute 
judgment and justice in the earth, In his days Judah 
shall be saved, and Israel shall dwell safely ; and this 
is his name whereby he shall be called, THE LORD 
OUR RIGHTEOUSNESS." (Jer. 23:5,6) "In those 
days, and at that time, will I cause the Branch of 
righteousness to grow up unto David; and he shall 
execute judgment and righteousness in the land. For 
thus saith the Lord, David shall never want a man 
to sit upon the throne of the house of Liracl." — Jer. 
33 : 15, 17. 

Jesus Christ is not in reality the branch of the Jew- 
ish king David, but he is a Branch of Jehovah by 



Zech. 3 

the everlasting (Davidie) covenant for the kingdom. 
(Isa. 55:3) He is THE BRANCH of Jehovah as 
God's "firstborn" and as his only begotten Son, The 
body members of Christ are branches of THE 
BRANCH. To the faithful remnant on earth he is 
beautiful, the fairest of ten thousand, and "alto- 
gether lovely' ', and he is appreciated in this day which 
the Lord Jehovah hath made, "In that day shall the 
branch of the Lord be beautiful and glorious, and the 
fruit of the earth shall be excellent and comely for 
them that are escaped [the remnant] of Israel." 
(Isa. 4:2) The remnant now on earth must and do 
gladly announce the coming of Christ Jesus to the 
temple of Jehovah. 

Christ Jesus is the 'foundation stone of the temple'. 
(Isa. 28 : 16) To the faithful remnant on earth the 
Lord God says: "For, behold, the stone that I have 
laid before Joshua: upon one stone shall be seven eyes : 
behold, I will engrave the graving thereof, saith the 
Lord of hosts, and I will remove the iniquity of that 
land in one day." (Zcch. 3:9) This is the same stone 
mentioned by the prophets in the following tests: 
"Who art thou, great mountain? before Zcrubbabel 
thou shalt become a plain : and he shall bring forth the 
headstone thereof with shoutings, crying, Grace, grace, 
unto it." (Zcch. 4: 7) "The stone which the builders 
refused is become the head stone of the corner." (Ps. 
118: 22) "Thou sawest till that a stone was cut out 
without hands, which smote the image upon his feet 
that were of iron and clay, and brake them to pieces. ' ' 
(Dan. 2:34) "The stone" is Jehovah God's King 
whom he placed upon his throne in 1914, and was 
laid as the chief foundation stone of the temple be- 

Zisch. 3 



tween that date and the coming to the temple in 1918. 
The remnant must know this and call attention to or 
give announcement concerning the same. In due time 
thereafter Jehovah God brought this great fact to 
the Imowledgc of the remnant, to wit, on "The Day", 
September 8, 1922. The Watchtowcr as of 1926 and 
since has had much to say about this great Stone. It 
is the Stone cut out of Jehovah's universal organiza- 
tion, and the remnant must say and do say, 'Behold, 
thy King.' (Zech. 9:9) Jehovah discloses this great 
Stone to the remnant class that they may be built up 
thereon as living stones. (1 Pet. 2:2-8) Evidently 
Jehovah caused Zechariah to give this testimony to 
Joshua the high priest at the time of the building of 
Zerubbabel's temple for the purpose of taking away 
all fear of his people then engaged in the work and 
for their encouragement in proceeding with the build- 
ing. Likewise the knowledge of the meaning thereof 
given to the remnant causes them to lay aside all fear 
and to be assured that God's purposes will be carried 
out as lie has declared. 

The text uses the words "seven eyes", but this does 
not mean that the Stone has seven pairs of eyes. Seven 
represents symbolically all the eyes of the universe 
now. Upon that Stone these eyes arc fixed to note his 
course of action. Particularly, it means that the eyes 
of Jehovah arc upon that Stone because THE STONE 
is entrusted with the great work of vindicating Je- 
hovah's name and in so doing will destroy Satan's 
colossal organization. It is Jehovah's 'precious stone'. 
"Those seven, they are the eyes of the Lord, which 
run to and fro through the whole earth." (Zcch. 
4: 10) That means that The Stone has Jehovah's full 


Zech. 3 

support and approval. (2 Chron. 16: 9) The remnant 
therefore must proclaim the King and his kingdom. 

Jehovah is the great Designer, therefore he says: 
"I will engrave the graving thereof." No doubt the 
engraving thereon is its inscription, "engraved with 
the engraving of a signet." (Ex. 39:6, Leaser) The 
engraving on The Stone must mean Jehovah's in- 
effaceable mark and declaration of his approval of 
The Stone and his authorization for Jesus Christ to 
act for him as his great High Priest for ever after 
the order of Melchizedek. Thus Jehovah seals The 
Stone as the Head Stone of his organization, pictured 
in the temple building. "The Son of man . . . him 
hath God the Father sealed." (John 6:27) There is 
therefore no excuse for any creature in the universe 
to reject Christ Jesus as The Stone or Jehovah's King 
and rightful Ruler of the earth. 

The "eyes" also suggest that the Bible prophecies 
would all focus on Christ Jesus and his kingdom and 
that there would be a revelation thereof to and an un- 
derstanding of these prophecies by the remnant and 
thai the remnant would be required to give a world- 
wide proclamation thereof. To those faithful members 
of the "servant" who are diligent and zealous to ad- 
vertise the King and his kingdom the Lord God says : 
"And I will remove the iniquity of that land in one 
day." The "one day" is the day which Jehovah has 
made. "The stone which the builders refused is be- 
come the head stone of the corner. This is the Lord's 
doing; it is marvelous in our eyes." — Ps. 118: 22, 23. 

In 1919 God removed the iniquity of those who were 
then faithful. (Isa. 6:7) God's faithful people then 
went to work and have since continued to work in 

Zech. 3 



advertising the King and his kingdom. When Joshua 
and Zcrubbabcl had heard this encouraging message 
from the Lord they began with renewed energy to 
build the temple, and the Lord prospered and blessed 
them. (Hag. 2: 18, 19) "That land" pictures the con- 
dition of the faithful, and the Lord, by taking away 
their iniquity, has made them, the faithful remnant, 
to dwell in "the land shadowing with wings". (Isa. 
18:1) These faithful ones he has brought into the 
secret place of the Most High and covered them with 
the robe of righteousness. 

The iniquity being removed, the land brings forth 
its increase, that is to say, the condition of God's peo- 
ple has been made prosperous and joyful since. "In 
that day, saith the Lord of hosts, shall ye call every 
man his neighbour under the vine and under the fig 
tree." (Zech. 3: 10) Those devoted to God have been 
brought into unity in Christ. (Eph, 4: 13) The breth- 
ren in Christ call to one another and encourage one 
another in the service of the Lord. They know that 
they are not engaged in a book-selling scheme, as the 
modern Samaritans falsely charge, but that they are 
carrying out God's commandments and singing forth 
his praises by telling of his works and his kingdom. 
(Isa. 12: 4) 'Calling his neighbor under his vine and 
fig tree' is an invitation to all to come into the state 
or place of security, rest and joy, to come and par- 
take of the truth. "And the Spirit and the bride say, 
Come. And let him that heareth say, Come. And let 
him that is athirst come; and whosoever will, let him 
take the water of life freely." (Rev. 22:17) The 
kingdom is the hope of the world. None other is de- 
sired. The fig tree simply denotes the sweetness and 



Hao. 2 

fruitfulness of doing the will of God. (Judg. 9: 11) 
The vine pictures the good cheer and joy of the king- 
dom service. (Judg. 9:13; John 15:1-8) The prom- 
ised condition 'under the vine and fig tree' pictures 
the fulfilment of the prayer of the faithful: "0 Lord, 
I beseech thee, send now prosperity." (Ps. 118:25) 
Following the year 1919, when the Lord's faithful 
"servant" class got busy with the kingdom work, the 
Lord prospered them and brought them "under the 
vine and under the fig tree". Since then they have 
feared neither man nor devil, because they know that 
they arc right in advertising the King and kingdom, 
and thoy will obey Clod regardless of what others may 
say or do. — Mic. 4 ; 4. 

It must now be apparent to all persons of good will 
that there can never be righteousness and peace on 
earth until Satan's wicked organization is destroyed. 
The building of the prophetic temple was an indica- 
tion to the Jews that the end of their oppression was 
near at. hand. This prophetic picture foreshadows that 
when the real temple is built up, then shortly there- 
after the oppression of the human race shall end. Je- 
hovah caused Haggai to further prophesy for the en- 
couragement of the Jews, and for the remnant, to 
wit; "For thus saith the Lord of hosts, Yet once, it 
is a little while, and I will shake the heavens, and the 
earth, and the sea, and the dry land." (Hag. 2:6) 
Satan's invisible power, pictured by 'heaven', has 
already been shaken; and the "earth", representing 
the visible part of his organization, is also being shak- 
en; but the severest shaking is yet future. The "sea" 



represents the peoples of earth that are alienated from 
God, while the "dry land" more particularly pictures 
those who have a good will toward righteousness. 
Everything will bo shaken that can be shaken, in order 
that the approved may appear. (Hcb. 12: 19-27) In 
1914 Christ Jesus, being placed upon his throne, be- 
gan the shaking in heaven, and that shaking resulted 
in routing Satan and his angels out of heaven and 
casting them down to the earth. — Ecv. 12 : 7-12. 

Following the World War the nations of earth tried 
to bring about peace and prosperity, but all their 
efforts have failed. The shaking, politically, financial- 
ly and religiously, continues. The rulers arc in fear 
and in great perplexity, and the people are in much 
distress. The nations constitute Satan's visible organi- 
zation, and the chief people of which arc those of 
"Christendom". The shaking of "Christendom" will 
be more severe than that of other parts of the earth. 
Following the beginning of the shaking of the nations 
the words of the Prophet Haggai apply ; ' ' And I will 
shake all nations, and the desire of all nations shall 
come: and I will fill this house with glory, saith the 
Lord of hosts." (Hag. 2: 7) Everything that can be 
shaken will be finally shaken out, and only God's 
faithful remnant will withstand the shaking, by the 
grace of the Lord. Solomon's temple and Zerubbabel's 
temple were both destroyed; but the real temple of 
God, of which his faithful remnant constitute a part, 
will not be destroyed, because it is built by Jehovah 
upon Christ Jesus the sure foundation, and it will 
stand forever. 

The Authorized Version reads: "And the desire of 
all nations shall come." Other translators give the 



Hag. 2 

text a different rendering, but the Authorised Version 
and Rotherkam are consistent with the facts and other 
scriptures that are plainly understood. "And the de- 
light of all the nations shall come in." (Roth.) "The 
desirable things" (as mentioned in other versions) 
cannot be what all the nations combined would be 
able to bring forth. The nations have been unable to 
bring forth anything that is desirable. The word 
"nations", as used in this text, cloarly means the 
peoples of different nationalities. The people are now 
seeing that the present form of eai-thly rule cannot 
bring that which is desired. The people want life and 
happiness ; and there is only ono way for them to 
get it, and that is Jehovah God's way through Christ 
Jesus the Redeemer and earth's rightful Ruler. This 
text really means this : that when the shaking begins 
Christ Jesus eomes into the temple of Jehovah. The 
fact of his coining to the temple is a certainty. The 
time of the coming is at the conclusion of the work of 
preparing the way before Jehovah, and the purpose 
of his coming is for judgment, and the result of his 
coming is a fiery trial or shaking time; and in the 
shaking all those in line for the kingdom who have 
been following along for a selfish reason are shaken 
out and only the faithful approved remnant remains, 
—Mai. 3:1-3; Heb. 12 : 22-27. 

The rendering of this text according to Leeser sup- 
ports this conclusion that it means the coming of 
Christ Jesus to the temple of Jehovah. "And I will 
cause to quake all the nations, and the precious things 
of all the nations shall come (hither) : and I will fill 
this house with glory, saith the Lord of hosts." (Hag. 


Hag. 3 



2 : 7, Leeser) God's faithful people have watched and 
waited for the coming of the Lord because he is their 
great desire, and when they learned that he had come 
to the temple there was great rejoicing amongst them. 
The order-loving people of the earth have an earnest 
desire for the coming of tho King and kingdom of 
righteousness. Satan's organization, and particularly 
the religious elements thereof, has hindered the people 
from learning the truth. Now many of them are be- 
ginning to see that the kingdom of God is the only 
hope of the world. The "Jonadab" class is awaken- 
ing and, upon the invitation of the remnant, is get- 
ting up into the chariot with Jehu, (2 Ki. 10: 15, 16) 
Now it is the great and blessed privilege of the rem- 
nant to tell the people that the Lord is in his holy 
temple for judgment. "But the Lord is in his holy 
temple: let all the earth keep silence before him." 
(Ilab. 2:20) "The Lord is in his holy temple, the 
Lord's throne is in heaven: his eyes behold, his eye- 
lids try, the children of men. The Loi'd trieth the 
righteous; but the wicked, and him that lovetk vio- 
lence, his soul hateth." (Ps. 11:4,5) It is the priv- 
ilege of Jehovah's witnesses now to tell these truths 
to the people and invite them to take their stand on 
tho side of the Lord and his kingdom. God's way for 
them to do this work is by radio, by talking to the 
people, and by going from house to house and ex- 
hibiting the message in book form and encouraging 
them to read together with their Bible. For this 
reason Jehovah commissions his faithful remnant and 
says to them: 'Ye are my witnesses to tell the people 
that I am God.' (Isa. 43:10,12) Such testimony 
work is temple work now to be done by the remnant. 



Hag. 2 

Armageddon, which is near at hand, will mark the 
end of Satan's organisation; then the blindness will 
be removed from the eyes of the people and all will 
have an opportunity to gain a knowledge of God. Je- 
hovah's holy temple, of which Solomon's and Zerab- 
babel's temple were prophetic pictures, is the media- 
torial organization between Jehovah God and imper- 
fect mankind, and the people will come to Jehovah 
God and worship by and through the royal temple, 
as it is written: "Mine house shall be called an house 
of prayer for all people." (Isa. 56:7) Before this 
comes to pass Jehovah God shows his faithful rem- 
nant that the blessed time is near, and this is for their 
comfort. (Rom. 15 : 4) Now the remnant with this 
advance knowledge can say to the people with author- 
ity and with absolute certainty that the kingdom is 
at hand and that it is the means of blessing the people. 
"All the ends of the world shall remember and turn 
unto the Lord; and all the kindreds of the nations 
shall worship before thee. For the kingdom is the 
Lord's; and he is the governor among the nations." 
(Ps. 22 : 27, 28) Now the mass of the people are poor 
and needy and suffering from oppression, and yet 
many of these are haughty in spirit. When they be- 
come poor in spirit and seek the Lord through his 
temple they will be delivered. "For he shall deliver 
the needy when he crieth ; the poor also, and him that 
hath no helper. He shall spare the poor and needy, 
and shall save the souls of the needy. He shall redeem 
their soul from deceit and violence : and precious shall 
their blood be in his sight."— Ps. 72:12-14. 

Zechariah, who prophesied about the same time that 
Haggai prophesied, was caused by the Lord to say: 




"Yea, many people and strong nations shall come to 
seek the Lord of hosts in Jerusalem, and to pray be- 
fore the Lord, Thus saith the Lord of hosts, In those 
days it shall come to pass, that ten men shall take 
hold, out of all languages of the nations, even shall 
take hold of the skirt of him that is a Jew, saying, 
We will go with you; for we have heard that God is 
with you," (Zech. 8:22,23) The word "Jew" used 
in this text does not mean what is commonly under- 
stood by the term "Jew", but it does mean those who 
have the faith of Abraham and who are faithfully 
devoted to God. This is the temple class now on earth 
proclaiming the message of the King and his kingdom, 
and the only ones upon whom God is bestowing his 
special favor. Even this very day there are those who 
are hearing the message of truth of and concerning the 
kingdom and who are saying to Jehovah's witnesses 
who bring them the truth: "We see that God is with 
you. Let us eome along with you and learn." This 
is the class pictured by Jonadab. Now the name of 
Jehovah is beginning to be made known among the 
people, and this will increase until the time shall come 
that "from the rising of the sun even unto the going 
down of the same [which symbolically means, through- 
out all the time], my name shall be great among the 
[notions], . . . saith the Lord of hosts." — Mai. 1:11. 

Jehovah's holy name is the great issue. His name 
shall be vindicated and Christ Jesus, the Head of the 
temple class, is the chief one of those who shall have 
to do with the vindication of God's holy name. 

When Haggai the prophet stood before the people 
and prophesied they understood that the temple of 
Zerubbabel then undergoing construction was the one 



Hag. 2 

that should be more glorious than Solomon's temple; 
but their understanding was not correct. Speaking as 
God 'a prophet Ilaggai said : "I will fill this house with 
glory, saith the Lord." The house meant by this text 
is the royal house or temple whieh was foreshadowed 
by the temple of Zerubbabel. There is no record that 
God ever filled the temple of Zerubbabel with glory; 
and this is further proof that the language of this 
text refers to Jehovah's royal house. "With the com- 
ing of the Lord Jesus and gathering together unto 
himself of those who upon examination are found 
faithful to Jehovah and their covenant the glory of the 
Lord does begin to fill the house. Isaiah had a vision 
of this glory filling the temple. (Isa. 6:1-4) Then 
the words of the prophet of the Lord began to apply 
to the remnant: "Arise, shine, for thy light hath come, 
and the glory of Jehovah on thee hath beamed." (Isa. 
60 : 1, Roth.) In obedience to this commandment God's 
faithful remnant did arise, in 1919, and prepare for 
the work, and particularly since 1922 these faithful 
witnesses of Jehovah have been declaring Ms great 
name amongst the people of the earth. 

Jehovah caused Haggai to say to the Jews for their 
encouragement in building the prophetic temple: 
"The silver is mine, and the gold is mine, saith the 
Lord of hosts." (Hag. 2:8) These words apply with 
greater force to the faithful now on earth and who 
are Jehovah's witnesses and therefore workers in the 
great temple of God. This prophecy is both literally 
and symbolically true, because all the material and 
all spiritual things belong to Jehovah. Symbolically 
the truth is likened unto silver. "The words of the 
Lord are pure words; as silver tried in a furnace of 

IlAQ. 2 



earth, purified seven times." (Ps. 12:6) The truth 
belongs to God, and not to any man. By the false 
teachings of men the truth has long been hid from 
even those who love God. Now the Lord Jesus Christ 
is at the temple of Jehovah and he has purified "the 
silver [truth] ", and for this reason the truth is more 
clearly seen today than ever before. All honor and 
praise, therefore, must be given to the Lord. Gold 
is a symbol of things divine, and God shows his people 
that they can gain things divine only by faithfully and 
joyfully keeping his commandments. (Rev. 12 : 17 ; 
3: 18) The temple class, Jehovah's witnesses, do not 
slack the band, but, knowing that God is with them, 
and that they are doing his will, they go joyfully on- 
ward in his work. The enemies of God and of his 
kingdom falsely charge that selfish and wicked men 
furnish the money to carry on the work of the Society 
in giving the testimony to the kingdom. Not only is 
that charge false, but it is wicked and malicious. All 
the gold and the silver arc Jehovah's, and he will 
furnish whatsoever may be needed to cany forward 
his work. 


For the encouragement of the builders of the pro- 
phetic temple the Lord through his prophet said: 
"The glory of this latter house shall be greater than 
of the former, saith the Lord of hosts: and in this 
place will I give peace, saith the Lord of host's." (Hag. 
2:9) It is even so in this day of the Lord. Jehovah's 
witnesses see that the temple of God is made up of 
thoso who are in Christ and faithful to the end; that 
Christ Jesus is now at the temple, and that the royal 



Hag. 2 

hcmse is far more glorious than Solomon's temple. 
With natural eyes the remnant see very little, but 
with the eye of faith they behold that the kingdom 
of God is here, and that it is their present privilege 
to serve the kingdom by telling the people the message 
of Cod's truth as commanded. 

Peace on earth will never be established by and 
between the present nations of the earth. 'Peace on 
earth, and good will toward men' is absolutely certain 
to come by and through the kingdom of God. When 
Jesus was born the angelic host of heaven sang : 
"Glory to God in the highest, and on earth peace, 
good will toward men." (Luke 2:14) That was a 
prophecy the fulfilment of which is now beginning. 
Christ Jesus the King is here and the glory of Jeho- 
vah has arisen upon his faithful body members now 
on tho earth, and through his temple royal he will 
establish peace on earth; and this good news shall 
come to all men, because the mouth of the Lord hath 
spoken it. One of the titles Jehovah gave to his be- 
loved Son is "The Prince of Peace" whose govern- 
ment now beginning shall never end. "For unto us 
a child is born, unto us a son is given, and the govern- 
ment shall be upon bis shoulder; and his name shall 
be called Wonderful Counsellor, The mighty God, 
The everlasting Father, The Prince of Peace. Of the 
increase of his government and peace there shall be 
no end, upon the throne of David, and upon his king- 
dom, to order it, and to establish it with judgment and 
with justice, from henceforth even for ever. The zeal 
of the Lord of hosts will perform this." — Isa. 9 : 6, 7. 

The nations of "Christendom" falsely claim to servo 
God, and continue to war amongst each other, and 

Hao. 2 



there is no peace even though they continue to cry 
"Peace, peace". (Jer. 8:11) Chariots are used as 
symbols of war. Christ Jesus, the great Prince of 
Peace, will fight for peace and will have it thereafter. 
The Lord caused Zcchariah to prophesy, to wit: "And 
I will cut off the chariot from Ephraim, and the horse 
from Jerusalem, and the battle bow shall be cut off: 
and he [the Prince of Peace, Christ Jesus] shall speak 
peace unto tho heathen [nations] ; and his dominion 
shall be from sea even to sea, and from the river even 
to the ends of the earth. " (Zech. 9 : 10) The kingdom 
of God under Christ will control the entire earth and, 
as Jehovah says, "in this place [his kingdom] will 
I give peace," and that will be an everlasting peace. 
The people desire prosperity as well as peace; and 
the false prophets amongst the wicked nations prom- 
ised to bring prosperity, but they arc certain to fail. 
Another translator renders this text thus: "And in 
this place will I give prosperity, dcclarcth Jehovah of 
hosts." (liolh.) Lasting peace and lasting prosperity 
go hand in hand. No one who loves Jehovah God 
should now permit himself for even a moment to be 
deceived into believing that human agencies can bring 
peace and prosperity to tho peoples of the earth. To 
now even mentally sympathize with the worldly 
schemes for peace is contrary to the will and purpose 
of God. The League of Nations is a makeshift, the 
product of Satan, and a great farce, and God bos de- 
clared that it shall be of no avail. ( Isa. 8 : 9-12 ) Peace 
between God and man, and between man and man, 
and between man and beast, shall be fully realized by 
and through Jehovah's royal house, which was fore- 
shadowed by the temple of Zerubbabel. Let the people 



Hag. 2 

now give heed to the "Word of God and from him 
learn that, peace and prosperity are. certain to come 
by and through his kingdom. 

Three months and twenty-four days after Haggai 
began to prophesy he again stood before the elders 
and the people and addressed them by authority of 
the Lord God. The time would correspond -with our 
December, which was then the rainy season. (Ezra 
10:9-13) Haggai, at the direction of the Lord, put 
a question to the priests concerning the law by which 
they must be governed. (Hag. 2:10,11) God's law 
provided that those serving in the priest's office must 
put difference between things holy and unholy, and 
between things clean and unclean. (Lev. 10: 10) The 
question propounded was: "If one bear holy iiesh in 
the skirt of his garment, and with his skirt do touch 
bread, or pottage, or wine, or oil, or any meat, shall 
it be holy? And the priests answered and said, No." 
(Hag. 2: 12) The answer of the priests was correct 
and in accordance with the law. 

This prophecy finds its full application at the 
present time. The priests of so-called "organized 
Christianity" claim that by some power which they 
cannot explain, and which power they do not possess, 
they can turn beefsteak into fish ; and by their false 
claim they thus justify their action in violating their 
own man-made rule to not eat meat on Friday. Like- 
wise amongst the teachers of God's Word there are 
those who think themselves so very important that 
whatever spiritual provender they hand out to the 
people is good by reason of their own intrinsic virtue. 
They take themselves too seriously and claim that 
which they do not possess. They justify themselves 

Hao. 2 



in doing a kind of work in God's name regardless of 
his commandments. They do not discern between the 
unclean organization of Satan, the god of this world, 
and the clean organization of Jehovah God. They 
claim to be servants of God and yet participate in the 
things of Satan's organization. No man can serve two 
masters. Satan and his organization are deadly ene- 
mies of God and righteousness. No man can mix up 
with this world and be pleasing to the Lord. (Jas. 
1: 27) No one should feel so self-important as to be- 
lieve that he can do any kind of work in the name of 
the Lord and be doing right. God has expressed his 
will and declared what is the right way to serve him. 
There is no other way. The lesson that God's people 
must learn from this is that obedience unto God is that 
which he requires and that such obedience is far more 
acceptable than any kind of sacrifice. 

Haggai propounded another question: "If one that 
is unclean by a dead body touch any of these, shall it 
be unclean? And the priests answered and said, It 
shall be unclean. Then answered Haggai, and said, 
So is this people, and so is this nation before me, 
saith the Lord ; and so is every work of their hands ; 
and that which they offer there is unclean." (Hag. 
2:13,14) This proves that man himself is unclean 
before the Lord and that the only way to be clean 
is by reason of the shed blood of Christ Jesus and the 
approval that comes from God to the creature who 
exereises faith and obedience. Those who do not serve 
God and do the work which he has commanded are 
unclean before him, and this is true regardless of their 
beautiful robes or holy water or sanctimonious ap- 
pearance or soft speech. The Jews had been given the 



Hag. 3 

great privilege by the Lord of working on the temple ; 
and for sixteen years they had neglected that work, 
and were therefore unclean. The people of God were 
given the great privilege of being his faithful wit- 
nesses, to proclaim his message and to declare his 
vengeance against Satan's organization. Doing any 
other work in the name of the Lord is contrary to hia 
will, and such works are unclean. 

Jehovah's prophet then called upon the Jews to 
consider and compare the leanness of the sixteen years 
of their inactivity with the blessings of the Lord they 
would have after work on the temple was resumed. 
(Hag. 2:15-18) During the sixteen years of inac- 
tivity the Jews feared the wrath of man and attempted 
to justify themselves by saying it was not time to 
build the temple. They turned to secular work and 
the blessings of the Lord were withheld from them. 
From the very day that the work upon the temple had 
been resumed the Lord blessed them and Ilaggai called 
upon the people to count their blessings from that day. 

Then Haggai propounded another question: "Is 
the seed yet in the barn ? yea, as yet the vine, and the 
fig tree, and the pomegranate, and the olive tree, hath 
not brought forth: from this day will I bless you." 
(Hag. 2: 19) No seed was then in the barn, because 
the rainy season was on. It was not the time of har- 
vest, but it was a good time to count the blessings and 
prove the Lord's favor toward them and what they 
might have had from the Lord had they been faithful 
and what they might expect in the future if faithful. 
These things were written in the prophecy for the 
admonition of God's people at the present time in 
order that those who are in the covenant with God 



might sec and appreciate that their work is in con- 
nection with the temple because the kingdom is hero. 
Service by bringing forth the message of God's king- 
dom not only is their privilege, but is the absolute 
necessity of every one that will be pleasing to the 
Lord. (Ps. 29: 9) Jehovah God has blessed his faith- 
ful people on earth, particularly since 1922, because 
it was from that day they awoke to their privileges 
and duties to advertise the King and kingdom. 


On the same day God commanded Ilaggai to again 
appear before the people and prophesy: ''Speak to 
Zerubbabel, governor of Judah, saying, I will shake 
the heavens and the earth ; and I will overthrow the 
throne of kingdoms, and I will destroy the strength 
of the kingdoms of the heathen : and I will overthrow 
the chariots, and those that ride in them; and the 
horses and their riders shall come down, every one by 
the sword of his brother." (Hag. 2:21,22) In this 
prophecy God shows his remnant people now on the 
earth that within a short, time he will destroy Satan's 
organization. The great shaking comes in the early 
part of the reign of Christ Jesus and after the temple 
is erected. Before this great trouble comes upon the 
world Jehovah shows his faithful people what is about 
to come to pass and what will be the result. 

Satan has buildcd a powerful organization hi the 
earth. The political, commercial and religious elements 
thereof constitute the powers that rule and oppress 
the people. "The chariots, and those that ride in 
them" clearly refers to the military forces and equip- 
ment that have grown to such stupendous proportions 



IIao. 2 

that even the worldly rulers would let them go if they 
could. All such will be completely destroyed at Arma- 
geddon, All these wicked forces are now arrayed 
against God, his kingdom, and his faithful people. 
The great Builder of the temple, Christ Jesus, who 
was foreshadowed by Zerubbabel, will lead the as- 
sault against the enemy and his forces, and Christ 
shall be completely victorious. 

This prophecy must apply immediately following 
the completion of the royal house of God, which was 
foreshadowed by Zerubbabel 's temple. The proof is 
therefore abundant from the Scriptures, and from the 
physical facts, that the Lord Jesus Christ must first 
build up the temple of God before the destruction of 
Satan's organization; that lie has now come to his 
temple; and that since 1018 he is conducting his judg- 
ment first upon those who will be of the house of God, 
and when it is done, and when all the stones of the 
great and glorious temple are in place, then mil fol- 
low the battle of the great day of God Almighty. 
That will be a fight to a finish and God's Chief Officer 
will win, and as the "Prince of Peace" he will estab- 
lish everlasting peace on the earth. With this full 
assurance God's faithful remnant, his true witnesses, 
cast all fear to the winds and joyfully and gladly push 
onward with the work of giving the testimony of the 
kingdom. This is the reason the faithful continue to 
go from house to house to bring the truth to the people. 

Zerubbabel is a prophetic 'shadow' of Jehovah's 
'elect servant in whom he delights', made up of Christ 
Jesus and those who prove faithful unto death, fol- 
lowing in his footsteps. For the encouragement of 
these faithful witnesses the prophecy of Eaggai con- 

Hag. 2 



eludes with these words: "In that day, saith the Lord 
of hosts, will I take thee, O Zerubbabel my servant, 
the son of Shealt.iel, saith the Lord, and will make thee 
as a signet; for I have chosen thee, saith the Lord of 
hosts." (Hag. 2:23) This is further proof that the 
temple of Zerubbabel was prophetic and that the 
prophecy has its complete fulfilment 'in that day of 
war and battle' when the Lord smites the enemy down. 
— Ps. 24:8; Eev. 10:11-21. 

The building of the temple by the Jews under 
Zerubbabel foreshadowed the woife of God's remnant 
now on earth working in the organization of Jehovah 
under Christ. As Satan's agents opposed the pro- 
phetic people of God, so now "organized Christian- 
ity", claiming to worship God but in fact being the 
instrument of the Devil, is vigorously opposing the 
work of God's remnant done in connection with his 
temple. Satan's wicked agencies employ the Bible as 
a camouflage to their wicked commercial schemes and 
at the same time violently accuse Jehovah 's witnesses 
with carrying on a work of commercial selfishness. 
The enemy attempts to hinder Jehovah's witnesses, 
causing many of them to be arrested and imprisoned; 
and the enemy's official magistrate, in the heat of 
passion, denounces Jehovah God and his kingdom. In 
due time Jehovah will recompense such. For the en- 
couragement of his faithful witnesses now on earth 
the Lord says: 'I will take thee, my servant, and 
make thee as a signet.' This means that Jehovah will 
give special attention to his "faithful servant" class 
in that day where we now are. Such action the Lord 
will take in behalf of his "servant" class that all 
creation may know that Jehovah is God and that he 



Hag. 2 

has on earth a few who maintain their integrity to- 
ward him. 

In beautiful symbol the signet ring is used in the 
prophecy and is placed upon the finger. According to 
the rendering of the text by Eotherham and Leeser 
it reads: 'Will place thee [my servant class] as a 
signet ring on the finger.' Symbolically that says to 
the "servant" class, the remnant, that they are wholly 
devoted to God and to bis kingdom and will have some 
part in the vindication of his name. (Ex. 28:11,36) 
The signet ring is a mark of identification, a symbol 
of fidelity. (Clen. 3S: IS) That would mean that the 
remnant are identified with Jehovah's organization 
and have his pledge of fidelity. The signet ring was 
used also for the sealing of documents. That would 
signify that the remnant will bear the name of the 
Lord .in the temple, (Rev. 3:12) This seal of the 
Most High will bo further proof that Jehovah is God, 
and that the "servant" class authoritatively repre- 
sents him. — Rev. 14 : 1. 

This is farther proof that Zerubbabel foreshadowed 
the royal priesthood after the order of Melehizedck. 
The signet ring's being a symbol of authority shows 
that the 'elect servant' class is used by Jehovah to 
bind up and seal the truth: "Is not this laid up in 
store with me, and sealed up among my treasures?" 
(Deut. 32: 34) "Bind up the testimony, seal the law 
among my disciples." (Isa. 8 : 16) The remnant being 
a part of the "servant", Jehovah says to them: "Ye 
are my witnesses, saith the Lord, and my servant 
whom I have chosen ; that ye may know and believe 
me, and understand that I am he: before me there 
was no God formed, neither shall there be after me. ' ' 

Hao. 2 



(Isa. 43:10) It is the faithfulness of the remnant 
that calls fortli the approval of Jehovah. Unselfishly 
these witnesses follow Christ. Ilcnee Jesus says: 
"For the Father himself loveth you, because ye have 
loved me, and have believed that I came out from 
God," (John 16:27) Jehovah's name will be vindi- 
cated, and those who really love him will be preserved 
and have a part in exalting the name of the Most 

The temples built by Solomon, Zerubbabel and 
Herod have long ago been destroyed, and the glory 
thereof is for ever gone. Those buildings were pro- 
phetic of some greater building that would come in the 
future. That which is built by imperfect man en- 
dures but a short season, and the glory of man and of 
his works is like that of a fading flower. That which 
is built by Jehovah God is lasting and for ever re- 
flects his glory and is an honor to his name. The 
Prophet Ezekiel was given a vision by the Lord God 
of a great house built upon a very high mountain and 
a city on the south thereof. Those now on the earth 
who love God, and who look joyfully for the full sway 
of the kingdom of righteousness in the earth, will now 
proceed with the keenest interest to the examination 
of the temple as seen by Ezckicl, and described in 
his prophecy, and to the study of the meaning of that 



(Ezekiel, Chapters 40 to 48) 

JEHOVAH GOD is the everlasting King, and there- 
fore the Ruler without end. "But the Lord is the 
true God, he is the living God, and an everlast- 
ing King: at his wrath the earth shall tremble, and 
the nations shall not be able to abide his indignation." 
(Jcr. 10:10) lie is the Eternal God of order and 
therefore has had an organization for ever, and which, 
for want of a better term, wo call his universal organi- 
zation, From his Word he makes it clear that his pur- 
pose is to have an organization "cut out without 
hands ' ', or taken from his organization universal, and 
then made the capital over his entire organization. 
That capital organization is otherwise designated in 
his Word the 'reigning' or 'royal' house. 

Satan, the opposer of Jehovah, has builded his own 
house or organization and made himself the head 
thereof, and which organization is desperately wicked. 
It consists of both invisible and visible parts, hence 
called ' heaven and earth '. Satan and his wicked angels 
constitute the invisible part, while the nations of the 
earth ruled by wicked men constitute the visible part 
of his organization, Against Satan's entire organiza- 
tion Jehovah will express his wrath, and no part of 
that wicked organization shall be able to abide the 
Almighty's wrath, as above stated by the Prophet 
Jeremiah. Jehovah did not hinder Satan in the build- 
ing of his wicked organization, but for many centuries 


Ezek. 40 



he has permitted Satan and his organization to re- 
main in existence, and until God's due time to make 
manifest his own supreme power and to make for him- 
self an everlasting name. — Ex. 9 : 16, Leeser. 

In Jehovah's due time Satan's folly will be made 
to appear to all creation. Soon Jehovah will use his 
mighty 'Stone that he has cut out of his mountain 
(universal organization) without hands' to break in 
pieces Satan's organization and to drive it away as 
chaff is driven before the wind. (Dan. 2:45) That 
mighty Stone of Jehovah is the Chief Corner Stone 
of Zion. Jehovah having permitted Satan to persecute 
to the limit this mighty "Stone", then God exalted 
him and gave him a name above every name and has 
commanded that all creation shall bow before him. 
—Phil. 2:9-11. 

Jehovah builds his royal house for his own habita- 
tion, or meeting place between himself and his obe- 
dient creatures. The members of that royal house are 
limited in number, and every one must be an over- 
comer, Christ Jesus, the Head of that royal house, 
overcame the enemy, and every member thereof must 
do likewise. "In the world ye shall have tribulation: 
but be of good cheer: I have overcome the world." 
(John 16: 33) "Him that ovcreomcth will I make a 
pillar in the temple of my God ; and he shall go no 
more out ; and I will write upon him the name of my 
God, and the name of the city of my God, which is 
Now Jerusalem, which comcth down out of heaven 
from my God; and I will write upon him my new 
name."— Rev. 3:12. 

The enemy and his organization will make a last 
and desperate stand against the organization of Jc- 



Ezek. 40 


Ezek. 40 



hovah, and will fail. "These shall war against the 
Lamb, and the Lamb shall overcome them, for he is 
Lord of lords, and King of kings ; and they also shall 
overcome that are with him, called and chosen and 
faithful." (Rev. 17:14, K.V.) It is to be expected 
that this, the most important part of God's great or- 
ganization, would be given much attention in his 
Word, and so it is, Long ago Jehovah caused many 
pictures and types concerning it to be made, and all 
these things were written down for the aid and com- 
fort of the remnant now on the earth. 

In making the pictures pointing to his royal house 
the nation of Israel was used by Jehovah, and he 
also used Nebuchadnezzar as an instrument to destroy 
that typical nation because of its falling away from 
the covenant with God and joining the forces of the 
enemy. It was in the year 617 B.C. that God per- 
mitted Nebuchadnezzar, king of Babylon, to carry 
away the Jews into captivity, and among them was 
his prophet Ezekicl. Five years thereafter, to wit, in 
612 B.C., Jehovah gave Ezekiel a vision of his own 
great organization and caused him to begin a proph- 
ecy concerning the same. Six years later, or, to wit, 
COG B.C., Jerusalem was broken up and the temple 
which Solomon had built was burned. Thereafter, to 
wit, in the year 592 B.C., Ezekiel was given a vision 
and caused to write down the prophecy concerning 
the true temple or royal house of Jehovah. The 
Prophet Ezekiel was then about fifty years of ago 
and in captivity with other Jews in Babylon. It 
was about fifty-six years later, or, to wit, 536 B.C., 
that the work began on Zerubbabd's temple. That 
work was delayed for sixteen years, and finally was 

completed about 515 B.C. Approximately seventy- 
seven years elapsed from the date of Ezekiel 's vision 

and prophecy concerning the temple until the build- 
ing of the temple at Jerusalem by Zerubbabcl was 
completed, and which temple was later destroyed. 
The prophecy of Ezekiel concerning the temple there- 
fore deals with that which is of far greater importance 
than any building ever erected by human power. 

The fortieth chapter of Ezekiel's prophecy begins 
with these words: "In the five and twentieth year of 
our captivity, in the beginning of the year, in the 
tenth day of the month, in the fourteenth year after 
that the city was smitten, in the selfsame day the hand 
of the Lord was upon me, and brought me thither." 
(40: 1) Only one prophecy was delivered by Ezekicl 
after the prophecy dealing with the royal house, That 
later prophecy is recorded in Ezekiel 29 : 17 and was 
in the twenty-seventh year of the captivity, and which 
later prophecy disclosed what Jehovah, by his great 
Executive Officer, will do to Egypt, which pictures 
Satan's organization, 

Jehovah had caused his prophet Malachi to fore- 
tell a work to be done by his Messenger, Christ Jesus, 
and which is called 'preparing the way before the 
Lord', and that then straightway that Messenger, 
Christ Jesus, would come to his temple. (Mai. 3:1) 
Now it appears from the Scriptures, and supported 
by the facts as set forth in chapter eleven, that Christ 
Jesus, the Messenger of Jehovah, came to his temple 
in the year 1918 but that the true followers of Christ 
Jesus on earth did not discern that fact until the year 
1922. It was then and thereafter that the true people 
of God learned that Christ Jesus had come to his tern- 



Ezek. 40 

pie for the purpose of judgment and to do a purify- 
ing work which would cleanse and purify Jehovah's 
sanctuary class. This cleansing work must be done, 
and the truth of and concerning the Lord's coming 
be made clear to them, before the true sons of Levi 
could offer an offering of righteousness before the 
Lord. (Mai. 3:2,3) It therefore appears that the 
cleansing work of the sanctuary class was not done 
until 1922. Hence that year 1922 was the earliest 
possible date that the class whom Ezekiel foreshad- 
owed could begin to perceive the fulfilment of Eze- 
kiel 's vision. Although an effort had been made in 
1917 to give an explanation of the temple that Eze- 
kiel saw, it now appears that it was then impossible 
for any creature on earth to understand it. 

The vision was given to Ezekiel in the beginning 
of the year, whieli was the month of Nisan, the be- 
ginning of the year according to God 's commandment. 
{ Ex. 12 : 2 ) Mark that it was on the tenth day of 
the month, the very day for the selecting of the 
paschal lamb. (Ex. 12: 3) This was the same day of 
the year on which Jesus rode into Jerusalem and was 
offered as King to the Jews and which was the laying 
of THE STONE in miniature, and which Stone, the 
King, was rejected by the Israelites. (Matt. 21:42) 
It was also the very day of the year when Jesus went 
into the temple at Jerusalem and cleared out the 
mercantile element and said to them that used the 
house of the Lord for personal gain: "Take these 
things hence ; make not my Father 's house an house 
of merchandise." (John 2t16) "And said unto 
them, It is written, My house shall be called the house 

Ezek. 40 



of prayer; but ye have made it a den of thieves." — 
Matt. 21 : 13. 

Jerusalem foreshadowed "Christendom", which 
latter thing was smitten by the World War, which 
began in 1914. It was fourteen years after the be- 
ginning of that war, to wit, 1928, when Jehovah gave 
his covenant people on earth the first understanding 
of the meaning of his organization, as pictured in the 
first chapter of Ezekiel's prophecy, and which truth 
was first declared at the Detroit convention in 192S. 
(See The Watchtoiver, 1928, page 263.) The World 
War, by which "Christendom" was smitten, ended in 
ID 18, and fourteen years thereafter, to wit, in 1932, 
God permits the publication of the meaning of Eze- 
kiel 's vision concerning the temple. The facts show 
that it was fourteen years after the destruction of 
Jerusalem before Ezekiel got his temple vision about 
which he prophesied. God's people, whom Ezekiel 
foreshadowed, therefore could not expect to get a full 
understanding until God's due time, and they could 
not expect to get an understanding of all of his truth 
at one time. When that understanding is given to 
them they know that it comes from the Lord, and not 
from man. Ezekiel did not choose his particular day 
to prophesy. He was in the hand of the Lord, who 
arranged the matter and who put his spirit upon 
Ezekiel. Likewise the remnant do not choose the time 
to understand God's Word and to proclaim it. "This 
is the day which the Lord hath made." (Ps. 118: 24) 
Tins is the day chosen by the Lord in which "young 
men ... see visions" and discern the fulfilment of 
this grand vision which was given to Ezekiel. The 
power of the Lord is upon his "faithful servant" 



Ezek. 40 

class, the remnant, and for this reason they are per- 
mitted to understand. 

Jehovah used Ezekiel to declare the prophecy which 
is now in course of fulfilment in the last days. "What 
Ezekiel saw was only a vision, and hence was not a 
type, but a prophecy ; therefore we need not look here 
for type and antitype, but look for a prophecy and the 
fulfilment thereof. "In the visions of God brought 
he me into the land of Israel, and set me [down] upon 
a very high mountain, by which was as [whereon was 
as it were, R.V.] the frame of a city on the south." 
(40:2) At that time Ezekiel was in captivity, and 
the land of Israel was desolate and so continued until 
the end of the seventy-year period. What Ezekiel 
saw was "the land that is brought back from the 
sword, and is gathered out of many people". (38: 8) 
The vision had by Ezclriel shows him 'set down in the 
land', and this was a prophecy that in Clod's due time 
his devoted people would be restored from Babylon 
(Satan's organization) and brought into Zion (God's 
organization) as a delivered people, and that they 
would thereafter worship and serve God as a separate 
and peculiar people. 

Ezekiel states that he beheld himself set down upon 
a very high mountain. That was symbolic of Mount 
Zion, "the mountain of the Lord's house" (Isa. 
2:2,3), that is to say, God's organization. It is the 
place where the hundred and forty-four thousand take 
up their position with Christ Jesus. (Rev. 14: 1) It 
was like the vision had by John, who from the top 
of a "great and high mountain" witnessed the de- 

Ezeic 40 



scending of the great and holy Jerusalem. (Rev. 
21:9,10) Upon the top of this mountain is God's 
temple or royal house built. "This is the law of the 
house ; Upon the top of the mountain, the whole limit 
thereof round about shall be most holy. B-chold, this 
is the law of the house."— 43 : 12. 

In vision Ezekiel beheld the temple in "the holy por- 
tion of the land" on the north, and the city was ''"on 
the south". (45:1-6; 48:15-30) The name of the 
city is Jebovuh-Stiammah. Both the. city and the tem- 
ple are situated upon the mountain. The vision shows 
that it could not refer to a literal mountain in Pales- 
tine, and therefore that the prophecy would not be 
literally fulfilled in the land of Palestine, The Scrip- 
tures do not warrant the conclusion that the literal 
temple, of which Ezekiel had a vision, will ever be 
built in the laud of Palestine. The vision, being a 
prophecy, foretells the greater temple and city buiit 
by divine power. 

Ezekiel describes his position as 'on a very high 
mountain' where the hand of Jehovah had brought 
him. During the World War Jehovah preserved his 
faithful ones from the violence of Satan's organiza- 
tion, and afterwards these were brought into his or- 
ganization and given much to do. That was a partial 
vindication of his name and was foreshadowed by the 
bringing of Ezekiel to the very high mountain in the 
vision which he had. God's promise is to bring the 
remnant through the battle of Armageddon and to 
preserve them, which will be a further vindication 
of his name. 

Prom his vantage point on the mountain Ezekiel 
beholds a man. "And he brought me thither, and, be- 



EZEK. 40 

hold, there was a man, whose appearance was like 
the appearance of brass, with a line of flax in his 
hand, and a measuring reed; and he stood in the 
gate. ' ' (40 : 3) The man had the appearance of copper 
(mistranslated in the text "brass"). Copper is one 
of the noble metals mentioned in the Scriptures. The 
appearance of this man as of copper would indicate 
that he was not a mere human creature, but was one 
of God's heavenly deputies sent to perform some im- 
portant duty. If the creature that Ezekicl saw had 
been a mere human it would not have been necessary 
to say that he had the appearance of copper. The 
metallic appearance is designed to show superiority 
to human creatures. In the vision that John was given 
on the isle of Patmos lie describes Jesus Christ as a 
man; "and his feet like unto fine brass [copper], as 
if they burned in a furnace ; and his voice as the sound 
of many waters. ' ' — Kev. 1 : 15. 

The man whom Ezekicl saw had a "line of flax" in 
his hand, and also "a measuring reed". Flax (that 
is, linen) denotes righteousness and symbolically says 
that Ihe man was there to measure hi righteousness. 
He was equipped to measure volume or depth, and 
perpendicularity and straightness, as well as height 
and length. The man was standing at the gate with 
the measuring equipment; which symbolically says 
that 'judgment is about to begin at the house of 
God'. John, whom the angel of the Lord caused to 
write down The Eevelation, corresponds to Ezckiel, 
and he wrote: "And there was given me a reed like 
unto a rod: and tho angel stood, saying, Kise, and 
measure the temple of God, and the altar, and them 
that worship therein." (Rev. 11:1) The Lord had 

Ekek. 40 



caused the apostle to write: "Judgment must begin 
at the house of God." (1 Pet. 4: 17) It is also writ- 
ten: "Judgment also will I lay to the line." (Isa. 
28: 17) The flax line and the reed symbolize the re- 
vealed purposes of Jehovah, that is to say, the more 
accurate understanding of them whereby God's cove- 
nant people may measure themselves individually. 
They do not measure themselves by themselves, but 
the measuring must be done according to the stand- 
ard of the Lord, and these measuring instruments are 
in the hand of the heaven-sent Messenger. "For we 
dare not make ourselves of the number, or compare 
ourselves with some that commend themselves: but 
they measuring themselves by themselves, and compar- 
ing themselves among themselves, are not wise." — 
2 Cor. 10 : 12. 

The man whom Ezckiel saw was standing at the 
entrance of Jehovah's building. His position there 
would be an invitation to Ezckiel to approach and to 
enter the temple, which, to be sure, must be done ac- 
cording to the divine rules. The class whom Ezekiel 
foreshadowed must be brought into the holy structure 
of God in his due time. 

Some general observations at this point may be help- 
ful to the earnest student in the examination of the 
Scriptures relating to the temple. Ezekiel foreshad- 
owed God's covenant people, the remnant, now on the 
earth. Let this fact be kept in mind, that the vision 
of the temple was given to Ezekiel fourteen years 
after Jerusalem was smitten by Babylon. Since the 
desolation of Jerusalem must continue for seventy 



Ezbk. 40 

years, such desolation must continue for fifty-six years 
after the date of the vision had by Ezckiel. (2 Chron. 
36: 19-21) The war in heaven and on earth began in 
1914, in which Satan's organization was smitten both 
in heaven and on the earth. The war in "Christen- 
dom" ended in 1918 ; and the presumption is that the 
war in heaven ended about that time, because the 
Scriptures show that Christ Jesus came to the temple 
of Jehovah in 1918. Tiie vision of Ezekiel does not 
fix the date of the erection of the temple structure. 
He saw it as though it were complete. The time of 
Ezekiel's vision would seem to more particularly corre- 
spond to the time when the faithful remnant of God's 
covenant people as a company would be given an 
understanding or vision of the meaning of Ezekiel's 
prophecy relating to the temple. The Lord came to 
his temple in 1918, as the proof shows, and fourteen 
years after that time would bring us to the date 1932. 
The prophetic vision of Ezekiel gave assurance that 
at some time there would be a restoration or reestab- 
lishment of God's covenant people in their homeland. 
This does not mean the restoration of the natural de- 
scendants of Jacob, called Israelites or Jews. The 
Isi'aelites were a typical people; hence the recstab- 
lishment must refer to the spiritual Israelites fore- 
shadowed by Jacob, to wit, God's chosen and anointed 
ones for membership in the royal house. Isaiah proph- 
esied: "And it shall come to pass in that day, that 
the remnant of Israel, and such as are escaped of the 
house of Jacob, shall no more again stay upon him 
that smote them; but shall stay upon the Lord, the 
Holy One of Israel, in truth. The remnant shall re- 
turn, even the remnant of Jacob, unto the mighty 

Ezras. 40 



God. For though thy people Israel be as the sand of 
the sea, yet a remnant of them shall return : the con- 
sumption decreed shall overflow with righteousness." 
(Isa. 10:20-22) One of Isaiah's sons was named 
Shear- jashub, which means "the remnant shall re- 
turn". Undoubtedly the prophecy of Isaiah refers to 
the remnant of God's covenant people, and not to the 
natural descendants of Abraham and Jacob. Ezekiel 
and Isaiah corroborate each other and show that these 
prophecies were written for the special encourage- 
ment and comfort of the remnant that escape from 
Satan's organization and return to their proper place 
in Jehovah's organization where they shall worship 
and serve Jehovah God in his temple. — Rev. 3 : 12. 

The temple which Ezekiel saw in vision must be 
erected or reared up before Armageddon, the great 
battle of the day of God Almighty. Gog, the chief 
marshal of the Devil, leads the army in making as- 
sault upon God's remnant at his sanctuary, and God 
will protect his people. "And the heathen shall know 
that I the Lord do sanctify Israel, when my sanctu- 
ary shall be in the midst of them for evermore." 
(Ezck. 37:28) During the World War God's sanc- 
tuary was trodden down and afterwards the remnant 
were brought into it. The very purpose is that observers 
may know that Jehovah has a people on earth who are 
entirely devoted to him and who delight to be his 
witnesses. God will especially protect and shield his 
people during the battle of Armageddon. — 36 : 23. 

Solomon's temple was situated in the city of Jcru- 
lem, but the temple or house that Ezekiel saw in vision, 
and here under consideration, is located separate and 
apart from the city and is on the north side thereof 



Bzek. 40 

in the "holy portion of the land". It is ecrtain that 
the prophet of God refers to the temple that Ezekiel 
saw in vision when he wrote; "The glory of this lat- 
ter house shall be greater than of the former, saith 
the Lord of hosts : and in this place will I give peace, 
saith the Lord of hosts." (Hag. 2:9) This prophecy 
is considered in the foregoing chapter of this book. 


Who is the builder of the temple Ezekiel saw? The 
vision written down by the prophet shows that the 
temple was not an architect's plan set out on blue 
prints, which building wa3 afterwards to be erected 
according thereto, but that the house or temple was 
even then fully constructed. The heaven-sent mes- 
senger was there to measure it, and did measure it in 
detail, which shows that it was completely erected. 
It was immaculately clean and pure, undefiled and 
absolutely holy. Its condition is exactly opposite to 
that of the former or typical temple (as described by 
Ezekiel in chapter eight) which was destroyed because 
profaned and polluted. The building as seen by Eze- 
kiel God will never permit to be denied, because it is 
his dwelling place. — 43 : 7. 

Ezekiel does not state who built the temple that he 
saw, hut other scriptures show that Jehovah is the 
btlilder, by the hand of his beloved Son Christ 
Jesus. "And speak unto him, saying, Thus speaketh 
the Lord of hosts, saying, Behold the man whose name 
is The BRANCH: and he shall grow up out of his 
place, and he shall build the temple of the Lord : even 
he shall build the temple of the Lord; and he shall 
bear the glory, and shall sit and rule upon his throne ; 

Ezek. 40 



and he shall be a priest upon his throne: and the 
counsel of peace shall be between them both." (Zcch. 
6:12,13) Ezekiel's vision therefore prophetically 
pictures the "building of God, an house not made 
with [human] hands, eternal in the heavens". (2 Cor. 
5:1) "Know ye not that ye are the temple of God, 
and that the spirit of God dwelleth in you? If any 
man defile the temple of God, him shall Cod destroy; 
for the temple of God is holy, which temple ye are." 
(1 Cor. 3:16,17) "And what agreement hath the 
temple of God with idols? for ye arc the temple of the 
living God; as God hath said, I will dwell in them, 
and walk in them ; and I will be their God, and they 
shall be my people." — 2 Cor. 6: 16. 

The temple house built by Solomon, and the one 
built by Zcrubbnhcl, have long ago been destroyed; 
and the vision of Ezekiel, showing that the new house 
was completely built, and shall never be defiled, proves 
conclusively that old "Christendom", or "organized 
Christianity", which became a false growth upon 
God's temple class, and which began in the apostles' 
day, will be completely cut off and will never have 
amy part in God's blessed organization. "In that, day 
shall there be upon the bells of the horses, HOLINESS 
UNTO THE LORD ; and the pots in the Lord's house 
shall be like the bowls before the altar. Yea, every 
pot in Jerusalem, and in Judah, shall be holiness unto 
the Lord of hosts: and all they that sacrifice shall 
come and take of them, and seethe therein : and in that 
day there shall be no more the Canaanite in the house 
of the Lord of hosts." (Zech. 14:20,21) It must be 
borne in mind that Ezekiel merely had a vision of a 
temple erected, and therefore it could not be properly 



Ezek. 40 

said that there is or ever will be such thing as 
"Ezekiel's temple". He had a vision of God's royal 

The coming of the Lord to his temple is pictured by 
the prophecy appearing at Ezekicl 43 : 1, 2. No mercy 
seat nor ark of the covenant is shown in the Most 
Holy of this temple. An ark appeared in the prophet- 
ic temple to represent God's presence. But now the 
Lord himself is present ; hence there is no necessity 
for any objeet to picture his presence. Concerning Je- 
hovah God's foursquare and living organization it is 
written, in Revelation 4: G-8 : "And before the throne 
there was a sea of glass like unto crystal : and in the 
midst of the throne, and round about the throne, were 
four beasts, full of eyes before and behind. And the 
first beast was like a lion, and the second beast like 
a calf, and the third beast had a face as a man, and 
the fourth beast was like a flying eagle." (See Light, 
Book One, page 58.) The temple or royal house is 
Jehovah's dwelling place. This foursquare organisa- 
tion is pictured by Ezekiel's prophecy 41 : 17-21. The 
living creatures described are with the Lord at his 
coming and are also pictured on the walls of the tem- 
ple Ezekicl saw. 

Jehovah will for ever magnify the importance of 
the ransom work of Christ Jesus, and to him every 
knee shall bow for ever. Attention is called to this by 
the altar mentioned in chapter forty-three of Ezekiel's 
prophecy, verses thirteen to eighteen, and it is given 
its proper place in the temple. This does not mean 
that the old temple practices and rites and festivals 
performed in accordance with the law given to Moses 
will be literally restored, but it does mean that God's 


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Ezek. 40 



law is unchangeable, is perpetual and for ever bind- 
ing. He will adhere to and enforce his law forever, 
and this he will do by establishing the real things 
which the Mosaic law foreshadowed. Evidently the 
purpose of bringing this matter to view in this pro- 
phetic vision is to stress the fact that God's royal 
house will be used for active and continuous service 
to his glory. Its priesthood will not be merely an hon- 
orary company having a pension, without work, but 
will at all times be serving God to his glory and praise, 
and their service will result in blessing the obedient 
ones of mankind. 

The kingdom of God is shown in the fact that the 
temple is built 'upon the top of the high mountain'. 
(43 : 12) This house or temple is called by the Lord 
"the place of my throne, and the place of the soles 
of my feet". (43: 7) This is the righteous kingdom. 
"The prince" is assigned to an outstanding position 
and given special privileges in the temple. He is the 
ruler under the King of Eternity in the royal house. 
(44: 1-3; 4.6: 1-12) The city is located on the south 
of the temple in "the holy oblation" which is devoted 
to Jehovah's purposes. (40 : 2 ; 48 : 35) As the city is 
a part of Jehovah's organization, over which the royal 
bouse is the head or capital, judgment is shown in the 
royal house or temple. (44:1-5) Rules and regula- 
tions, to be sure, would be enforced in the house of the 
Lord. Judicial decisions are rendered regarding the 
Levites and the priests and the "princes in all the 
earth". The fact that the heaven-sent messenger or 
guide of Ezekiel was equipped with a reed and a 



Ezek. 40 

measuring line, and measured the temple throughout, 
also shows a judgment work. 

The raising up of the temple before Armageddon 
would indicate a witness work to be done in the name 
of Jehovah, This is shown by the fact that Ezekiel 
was given instructions to publish the minutest details 
of the temple. (Ezck. 40:4; 43:10,11; 44:5-7) In 
this same chapter it appears that strangers or heathens, 
others than God's anointed, would sojourn in the land; 
and this would indicate that a people of good will, 
and which we often mention as the "millions now liv- 
ing that will never die" class, were coming to the 
kingdom, 'the mountain of the house of the Lord,' 
seeking truth and the Giver of righteousness. This 
information God caused to bo written aforetime for 
the encouragement and comfort of his faithful people 
now on the earth, to whom is given the privilege of 
bearing the fruits of the kingdom to the glory of God. 
With these general observations let the attention be 
given to what occurs between the heaven-sent messen- 
ger and Ezekiel. 

The man having the appearance of copper stood in 
the gate when Ezekiel observed him. "And the man 
said unto me, Son of man, behold with thine eyes, and 
hear with thine ears, and set thine heart upon all 
that I shall shew thee: for to the intent that I might 
shew them unto thee art thou brought hither : declare 
oil that thou seest to the house of Israel." (40: 4) Ad- 
dressing Ezekiel as "Son of man" shows that Eze- 
kiePs name was kept out of the picture and that the 
words of salutation are addressed to the remnant of 
God now on the earth as a company. It also suggests 
that the remnant company were seeing the beginning 

EZEK. <1Q 



of the fulfilment of the vision while still on the earth 
in the flesh, and it is even so. 

The Ezekiel class, that is to say, the remnant of 
God, must be wide-awake and on the alert. This is 
proven by the fact that Ezekiel was told by the heav- 
enly messenger that he must have his eyes and ears 
open and his affections set upon things of the king- 
dom, and not on tilings of the earth. One may be con- 
secrated and begotten of the spirit of God and called 
to the kingdom, but if he is dull of hearing and his 
heart has grown fat and gross, and his eyes are not 
beholding the privileges the Lord is setting before 
him, he could not be pleasing to the Lord. The rem- 
nant will be watchful, having "the hearing of faith", 
and bo wholly devoted to God and to bis kingdom. If 
one is not this kind of servant of the Lord he could 
not be an accurate witness for the Lord in these days 
when the testimony must be given. He must appreciate 
the fact that bis greatest privilege is to watch, be care- 
ful, and do the work of the Lord with greater con- 
sideration and care than ho would do anything else. 
A dullard or one who goes along the line of least 
resistance could not bo pleasing to God. As the Lord 
brought Ezekiel to the place in vision, even so now 
he has brought the remnant into the condition where 
they have the vision brought to them, there 'to 
show his servant things that must speedily come to 
pass'. — Eev. 1:1. 

That the remnant must now bear testimony to the 
name of the Lord is shown by the further fact that 
the heaven-sent messenger told Ezekiel that he should 
declare all that he saw in the house of the Lord. Eze- 
kiel was not to seal up that which was revealed to 



Ezek. 40 

him, nor to meditate upon it merely for his own selfish 
aggrandizement. He must tell it out and thereby be 
a faithful and true witness for the Lord and his king- 
dom. That the highest degree of watchfulness and 
energetic activity is now required by the remnant is 
shown by these texts that follow : ' ' Thou son of man, 
shew the house to the house of Israel, that they may 
be ashamed of their iniquities ; and let them measure 
the pattern." (43: 10) "And the Lord said unto me, 
Son of man, mark [set thine heart, margin] well, and 
behold with thine eyes, and hear with thine ears, all 
that I say unto thee concerning all the ordinances of 
the house of the Lord, and all the laws thereof ; and 
mark well the entering in of the house, with every 
going forth of the sanctuary, " (44 : 5) "And he saith 
unto me, Seal not the sayings of the prophecy of this 
book: for the time is at hand. He that is unjust, let 
him be unjust still : and he which is filthy, let him be 
filthy still: and he that is righteous, let him be right- 
eous still : and he that is holy, let him be holy still. ' ' 
—Rev. 22 : 10, 11. 

The description of the house and its surroundings 
shows that it could not have been put inside of the 
city of Jerusalem ; and this is conclusive proof that 
no temple as described by Ezekiel will ever be built in 
the ancient city of Jerusalem. "And, behold, a wall 
on the outside of the house round about, and in the 
man's hand a measuring reed of six cubits long, by 
the cubit and an handbreadth; so he measured the 
breadth of the building, one reed, and the height, one 
reed." (40:5) The wall was built on the square to 
make the sanctuary an exclusive place. ' ' He measured 
it by the four sides: it had a wall round about, five 

E/BK. 40 


hundred reeds long, and five hundred broad, to make 
a separation between the sanctuary and the profane 
place. " (42 : 20) According to this latter text the wall 
was five hundred reeds on each of the four sides, a 
reed being "six cubits long, by the cubit and an hand- 
breadth". The wall on each side would be 5,250 feet 
in length, only thirty feet less than an English mile. 
The entire wall would enclose an area of land almost 
a square mile, or approximately 640 acres. Such an 
area is greater than the ancient city of Jerusalem; 
hence the temple that Ezekiel visualized could not be 
built within the city limits of the ancient city of 

The purpose of the wall is to show a clear line of 
demarkal ion between the holy and the profane, between 
things earthly and things heavenly, It is to keep out 
all them that offend or ensnare and them that do 
things unlawfully. This, of course, is symbolically 
shown. It is a protection against the invasion of the 
uneircumcised and the unclean. (Matt. 13:41; Isa. 
52:1) Other scriptures show that Jehovah has pro- 
vided holy angels to serve and protect those on the 
earth who are now devoted to him. The wall would 
symbolically represent such angelic protection in 
camping round about God's people. "The angel of 
the Lord encamp eth round about them that fear him, 
and delivereth them." (Ps. 34:7) "For he shall give 
his angels charge over thee, to keep thee in all thy 
ways." (Ps. 91:11) Since it is the sanctuary class 
that is made exclusive, it would seem that the begin- 
ning of the fulfilment of the vision is while the rem- 
nant aro yet on the earth and while engaged in de- 
livering the testimony of Jesus Christ. At such a time 



these witnesses need the divine protection against the 
assaults of Satan and his organization, and which Jeho- 
vah by the hand of Christ Jesus provides.-Rev. 12: 17. 
God's organization is holy, and Satan's organiza- 
tion is profane. The wall observed by Ezekiel is like 
that which John saw surrounding the holy city that 
he saw deseending out of heaven. Gates would be re- 
quired to pass beyond these walls, and John describes 
the wall with gates: "And had a wall great and high, 
and had twelve gates, and at the gates twelve angels, 
and names written thereon, which are the names of 
the twelve tribes of the children of Israel." (Rev. 
21:32) The man with the measuring equipment 
measured the wall, and it was one reed thick and one 
reed high. The reed was six cubits of twenty-one 
inches each in length, which shows that the reed was 
ten and one-half feet long. That shows that the wall 
was taller than the average man and hence made the 
enclosure an exclusive place. It was not a miliary 
wall, such as men build as a protection, but it was a 
wall of exclusion. 

A gate is a means of entrance to the house. It sug- 
gests that one desiring to enter must first learn the 
rules of entry, because promiscuous entry would not 
be permitted. This is proven by the fact that the 
angels guard the entrance to the house. Ezekiel now 
saw the man come to the cast gate. {Diagram T-A) 
"Then came he unto the gate which looketh toward 
the east, and went up the stairs [steps, R.V.] thereof, 
and measured the threshold (Diagram Ill-a) of the 
gate, which was one reed broad, and the other [rear 

Ezek. 10 



or inner] threshold (Tll-g) of the gate, which was one 
reed broad." (40: 6) The measuring of the threshold 
in the presence of Ezekiel would suggest to the Eze- 
kiel class that they must be diligent to approach and 
to enter the gate and to do it according to the rules 
or measurements. "Strive to enter in at the strait 
gate : for many, I say unto yon, will seek to enter in, 
and shall not be able."— Luke 13:24. 

As shown by verses fourteen to sixteen, of the for- 
tieth chapter of Ezekiel, the approach to the gate was 
beautiful. The doorposts (111-b) were approximately 
one hundred and five feet high, and were adorned 
with palm trees. This beautifully pictures the high 
and lofty praise of Jehovah which must be sxaig by 
those who would enter into and be made a part of the 
royal house. "Blessed are they that dwell in thy 
house: they will be still praising thee." (Ps. 84:4) 
"Enter into his gates with thanksgiving, and into his 
courts with praise : be thankful unto him, and bless 
his name." (Ps. 100:4) "Open to mc the gates of 
righteousness: I will go into them, and I will praise 
the Lord." (Ps. 118:19) Ezekiel was instructed to 
"mark well the entering in of the house". (44:5) 
The gates observed by Ezekiel would teach the same 
lesson as the twelve gates of pearl seen in the vision 
by John. (Rev. 21: 12, 21) Everything earthly, then, 
must bo left behind by those who enter in at these 
gates. — See Light, Book Two, page 248. 

The palm is symbolic of righteousness, and the palm 
tree adornment says in symbol : Those who enter here 
must come under the robe of righteousness and be thus 
approved by the builder of the royal house. "The 
righteous shall flourish like the palm tree; ho shall 


Ezek. 40 

?row like a cedar in Lebanon, Those that be planted 
in the house of the Lord shall flourish in the courts 
of our God. They shall still bring forth fruit in old 
Tge; they shall be fat and flourishing; to shew that 
the Lord is upright: he is my rock, and there is no 
unrighteousness in him." (Ps. 92:12-15) Those who 
enter must be 'as upright as the palm tree'. (Jer. 
10 : 5) Reference in the following text is to those who 
are made members of the royal house: "This thy 
stature is like to a palm tree, and thy breasts to 
clusters of grapes," {Cant, 7:7) The species called 
the royal palm grows to a very great height, from 
sixty to one hundred feet. The loftiness of the door- 
posts would well accommodate the figure of the palm 
tree of full size engraved upon it. Concerning Sol- 
omon's temple it is written, in 1 Kings 6:29: "And 
he carved all the walls of the house round about with 
carved figures of cherubims and palm trees and open 
(lowers, within and without." Also in the temple of 
Ezekiel's vision the palm tree is associated with a 
heavenly cherub. (41:18) In measuring the thresh- 
old it was necessary for the man to go up seven 
steps. These seven steps raised the temple court plat- 
form (7-1?) above the level of the profane tilings. The 
seven suggests completeness or the coming to the full 
stature of a man in Christ Jesus before entering. — 
Eph. 4:13. 

Divine provision is made for the guarding of the 
gates. "And every lodge {II I -d) was one reed long, 
and one reed broad; and the space (IH-f) between the 
lodges was five cubits; and the threshold (II 1 -g) of 
the gate by the porch (III-h ) of the gate toward the 
house was one reed." (40: 7,. R.V.) These lodges are 

EzbK. 40 



described in the marginal reading (R.V.) as "guard 
chambers". The description and measurements of 
these guard chambers indicate that the gates are 
guarded by at least three watchmen on each side, 
charged with the duty of making careful inspection 
of each and evciy one who presents himself for en- 
trance into the courts of the Lord. "He measured 
also the porch of the gate within, one reed. Then meas- 
ured he the porch of the gate, eight cubits; and the 
posts (III-j) thereof, two cubits; and the porch of the 
gate was inward. And the little chambers (Ill-d) of 
the gate eastward were three on this side, and three 
on that side ; they three were of one measure : and 
the posts (Ill-f) had one measure on this side and on 
that side. "— 40 : 8-10. 

The minute description of the measurements seems 
to say that one who enters must undergo a very close 
examination before he can enter Jehovah's royal 
house, It is with those who present themselves for 
a place in the house of Jehovah that judgment begins. 
(1 Pet. 4:17) There would be no chance for "the 
uncircumcised and the unclean" to get into the courts 
of the Lord, because that place must never be defiled. 
Circumcision is a symbol of that which is clean and 
pure, and represents the pure heart. "For we are 
the circumcision, which worship God in the spirit, and 
rejoice in Christ Jesus, and have no confidence in the 
flesh." (Phil. 3:3) That woidd mean that all selfish- 
ness must be left behind by the one entering into the 
house of the Lord and he must be wholly devoted to 
God as a true follower of Christ Jesus. "In whom 
also ye are circumcised with the circumcision made 
without hands, in putting off the body of the sins of 



Ezek. 40 

tlie flesh by the circumcision of Christ." (Col. 2: 11) 
One of the greatest sins of the flesh is the sin of un- 
due self-esteem and pride. One having and manifest- 
ing these things would, as it appears from the Scrip- 
tures, not be permitted to enter into the courts of the 
Lord. Much learning and fluency of speech, and pious 
appearing, would avail one nothing. The examiners 
stationed at the gates by the Lord are instructed to 
follow the divine rule of examining the heart or mo- 
tive. (1 Sam. 16:7) "Who shall ascend into the hill 
of the Lord? or who shall stand in his holy place"? 
He that hath clean hands, and a pure heart ; who hath 
not lifted up his soul unto vanity, nor sworn deceit- 
fully."— Fs. 24:3,4. 

Jehovah would permit nothing to enter his house 
that is not wholly and entirely devoted to him: "And 
he said unto me, Son of man, the place of my throne, 
and the place of the soles of my feet, where I will 
dwell in the midst of the children of Israel for ever, 
and my holy name, shall the house of Israel no more 
defile, neither they, nor their kings, by their whore- 
dom, nor by the carcases of their kings in their high 
places. In their setting of their threshold by my thresh- 
olds, and their post by my post, and the wall between 
me and them; they have even defded my holy name 
by their abominations that they have committed: 
wherefore I have consumed them in mine anger." 
{43: 7, 8) His faithful temple guardians in the little 
chambers or lodges constantly keep watch and see 
that nothing enters into the gates that would defile. 
These faithful guards of the entrances have honor- 
able positions with the Lord and they perform their 
duties with the full appreciation of the responsibility 

Eznt 40 



of the position held. "For a day in thy courts is 
better than a thousand. I had rather be a doorkeeper 
[I would choose rather to sit at the threshold, margin] 
in the house of my God, than to dwell in the tents of 
wickedness." (Ps. 84:10) This scripture declares the 
proper rule of keen appreciation by all who receive 
favors from Jehovah God. 

Ezekicl's heavenly guide proceeded to the detailed 
measurements about the gates and these guard cham- 
bers: "And he measured the breadth of the entry 
(111-b-b) of the gate, ten cubits; and the length of the 
gate, thirteen cubits. The space (Hl-e) also before the 
little chambers was one cubit on this side, and the 
space was one cubit on that side; and the little cham- 
bers were six cubits on this side, and six cubits on that 
side, lie measured then the gate from the roof of one 
little chamber to the roof of another: the breadth was 
five and twenty cubits, door against door {III-c-c). He 
made also posts {IH-b, f) of threescore cubits, even 
unto the post of the court round about the gate. And 
from the face of the gate of the entrance, unto the face 
of the porch of the inner gate, were fifty cubits." 
(40: 11-15) Ezekicl was on his way to the temple or 
house royal, and would therefore picture God's spirit- 
begotten ones called to the kingdom and who have re- 
sponded to that call, who ai'c on the way to the king- 
dom. The statement of Jesus is that some of these who 
arc in line for and on the way to the kingdom will be 
gathered out by his angels because they do not come up 
to the requirements. The detailed measurements made 
about the way of entrance would at least indicate that 
which is required of all those who do enter into the 
house of the Lord and that those coming short of these 


Ezicjr, 40 

measurements would be gathered out.— Matt. 13 >, 41. 
Windows are places or openings for looking out." 
"For at the window of my house I looked through my 
easement." (Prov. 7:6) "My beloved is like a roe, 
or a young hart: behold, he standeth behind our wall, 
he looketh forth at the windows, shewing himself 
through the lattice." (Cant. 2:9) "And there were 
narrow windows to the little chambers (IH-d), and to 
their posts (7//-/) within the gate round about, and 
likewise to the archers [galleries or porches] ; and 
windows were round about inward; and upon each 
post were palm trees." (40:16) These lookouts sug- 
gest that the guards or angels are always on the watch, 
seeing that no improper one enters into the courts of 
the Lord. Satan and his angels being excluded from 
heaven, there would never be a chance for an unclean 
thing to get back into heaven, and certainly none to 
get into God's royal house. 


Ezekiel was now following his guide and taking 
careful note of his measurements. This would indicate 
that the remnant whom Ezekiel foreshadowed, and 
which show humility, are being careful to follow their 
guide and are making note of the divine requirements 
and showing diligence in complying with such require- 
ments. "Then brought he me into the outward court 
(I-V), and, lo, there were chambers (I-B), and a pave- 
ment made for the court round about: thirty cham- 
bers (I-B 1 - 20 ) were upon the pavement. And the pave- 
ment by the side of the gates, over against the length 
of the gates, was the lower pavement {I-C). Then 
he measured the breadth from the forefront of the low- 

Ezek. 40 



er gate unto the forefront of the inner court without, 
an hundred cubits eastward and northward. And the 
gate of the outward court, that looked toward the 
north (I-A 1 ), ho measured the length thereof, and tho 
breadth thereof. And the little chambers thereof wero 
three on this side, and three on that side; and the 
posts thereof, and the arches thereof, were after the 
measure of the first gate : the length thereof was fifty 
cubits, and the breadth five and twenty cubits. And 
their windows, and their arches, and their palm trees, 
were after the measure of the gate that looketh to- 
ward the east; and they went up unto it by seven 
steps; and the arches thereof were before them. And 
tho gate (I-E 1 ) of the inner court (I-H) was over 
against the gate toward the north (I-A 1 ) , and toward 
the cast (I-A) ; and he measured from gate to gate 
an hundred cubits, "—40 : 17-23, 

The platform of the outer court was seven steps 
higher than the ground outside of the temple wall, and 
this would indicate that those who occupy this out- 
ward court would be completely removed from all 
things terrestrial. This court was the place where the 
non-Levitical tribes come to worship the Lord and 
where the non-priestly Levitcs carry on their activ- 
ities, (See Ezekiel 44 : 10-14 ; 46 : 9, 21, 24.) The priests 
were under orders not to appear in their priestly vest- 
ments in this outer court before the eyes of the people. 
"And when they go forth into the utter [outer, U.V.] 
court (I-D), even into the utter [outer] court to the 
people, they shall put off their garments wherein they 
ministered, and lay them in the holy chambers, and 
they shall put on other garments; and they shall not 
sanctify the people with their garments." — 44: 19, 


EEBSS. 40 


Ezek, 40 



The chambers (7-5 1 - 30 ) made in the court round 
about were for the Levites, or non-priests. This would 
indicate that God has a place for them in his organi- 
zation in connection with the priesthood or royal 
house, but in the outer quarters, and not close to the 
Lord God, such as his royal priesthood enjoys. The 
pavement mentioned in verses seventeen and eighteen 
of the fortieth chapter was called "the lower pave- 
ment". It was seven steps above the outside, but was 
lower than the pavement of the inner court (T-H), 
which is utilized by the royal priesthood. This picture 
shows the position of the "great multitude". Ever 
and anon someone advances the conclusion that the 
"great multitude" will not be a spiritual class. The 
prophecy of Ezekiel shows that such conclusion is 
erroneous. The fact that their position is seven steps 
higher than the outside shows that they must be made 
spirit creatures. The statement in The Revelation that 
the "great multitude" 'wash their robes in the blood 
of the Lamb' shows that they are approved by Jeho- 
vah by manifesting their abiding faith in Christ Je- 
sus' shed blood at the time the crucial test comes upon 
them. The "great multitude" will be in God's organi- 
zation, but not high up 'in the mountain of the Lord's 
house'. They must be spirit creatures in order to be 
in the outer court of the divine structure, described 
by Bzekiel. Agreeable to this it is written, in Revela- 
tion 7: 15; "Therefore are they before the throne of 
God, and serve him day and night in his temple : and 
he that sitteth on the throne shall dwell among them. ' ' 

The "great multitude", by reason of coercion ex- 
ercised by unfaithful shepherds, and by reason of fear, 
is held for a long while in "prison cells" of Satan's 

organization. In time of the great tribulation they 
will be released from these prison cells, and then, be- 
ing changed from human to spirit creatures they will 
be brought into the "chambers" or places of refresh- 
ment and blessings of God's organization : "They shall 
hunger no more, neither thirst any more ; neither shall 
the sun light on them, nor any heat. For the Lamb, 
which is in the midst of the throne, shall feed thens, 
and shall lead them unto living fountains of waters : 
and God shall wipe away all tears from their eyes." 
(Rev. 7:16,17) "They shall feed in the ways, and 
their pastures shall be in all high places. They shall 
not hunger nor thirst ; neither shall the heat nor sun 
smite them: for he that hath mercy on them shall 
lead them, even by the springs of water shall he guide 
them."(Isa. 49:9,10) Those of the "great multitude" 
are likened unto sheep brought back into the Lord's 
fold. Ezekiel pictures the faithful anointed company 
that is shown those things now before they come to 
pass, and this is for the encouragement of the anointed 
to continue with zeal and faithfulness in doing their 
assigned work in connection with carrying food to the 
"prisoner" class in the present time. 

Ezekiel 's guide then takes him along the pavement 
of the outer court towards the south gate, that he 
may observe the measurements there. "After that 
he brought me toward the south, and, behold, a gate 
toward the south {I-A 2 ) : and he measured the posts 
thereof, and the arches thereof, according to these 
measures. " (40 : 24) Ezekiel stood on the pavement in 
the outer court and observed the gate and its measure- 
ments from the outside of the way leading into the 
inner court. But Ezekiel did not enter there. (40: 



Ezuk, 40 

27-31) Then Ezekiel was led by way of the lower 
pavement to the cast gate leading' into the inner court. 
"And he brought me into the inner court {IS) to- 
ward the east; and he measured (he gate {I-E) ac- 
cording to these measures. "—40 : 32. 

The inner court was eight steps higher than the 
"lower pavement". (40:31,34) This was oue step 
more than in the stairway used by the Levites in as- 
cending from the outside to the lower pavement. This 
calls attention to the higher or loftier position of Clod's 
priesthood 'in the mountain of the house of the hord' 
that is established "in the top of the mountains". 
(Isa. 2:2) This position of glory Jehovah gives to 
none outside of the royal priesthood, his 'elect serv- 
ant'. (Isa. 42: 8) This inner court is the place of the 
closer position of its occupants to Jehovah God, This 
inner court, according to the measurements, is a four- 
square court. "So he measured the court, an hundred 
cubits long, and an hundred cubits broad, foursquare, 
and the altar (/-/) that was before the house." 
(40 : 47) It is for this court near to Jehovah that his 
faithful ones cry out, saying: "My soul longelh, yea, 
even fainteth, for the courts of the Lord; my heart 
and my flesh crieth out for the living God." (Ps. 
84:2) When they are brought into that happy con- 
dition they say: "Blessed are they that dwell in thy 
house: they will be still praising thee."— Ps. 84:4. 
Jehovah's angel, sent to guide Ezekiel, brought the 
prophet into the outer court by way of the outer gate 
(I-A) which "looketh toward the east". (40:6) 

Ezek, 40 



After leading him along the pavement of the lower 
court the guide then brought Ezekiel into the inner 
court, that is to say, the court of the priests. Ezekiel 
was therefore accorded the special privilege of being 
brought through the eastern portal, which later he 
appreciated when he saw ' ' the glory of the Lord came 
into the house by the way of the gate whose prospect 
is toward the east". (43: 1-4) Ezekiel afterwards saw 
that this gate looking toward the cast was shut. The 
favor bestowed upon Ezekiel in bringing him into tho 
inner court by the cast gate was doubtless a recogni- 
tion of his faithfulness as a servant-priest of Jehovah 
God. (1:3) It is also prophetic of God's remnant, 
whom Ezekiel foreshadowed, and indicates special 
favor to such because of faithfulness to the Lord. 

The heavenly messenger measured the eastern gate. 
The special privileges to those having access into the 
inner court arc denoted by the outstanding features 
mentioned in the texts concerning the gate and the 
chambers in connection therewith: "And the little 
chambers thereof, and the posts thereof, and the arches 
thereof, were according to these measures, and there 
were windows therein and in the arches thereof round 
about: it was fifty cubits long, and five and twenty 
cubits broad." (40:33) These chambers or lodges 
were for the offices of the watchmen or guards who 
keep the gates leading into the Lord's house. The 
description and measurements of these cham Iters show 
that the watchmen would carefully scrutinize those 
journeying on their way to the house of the Lord 
where only the priests arc admitted. They would 
carefully watch and keep out any fraudulent priests. 
Some men in the company of God's people on the 



Euek. 40 

earth scorn to think it is then- dwty to gather out and 
keep out the false priests; but the Scriptures! show 
that this work the Lord delegates to his angels. 

A blemished priest would not be admitted, accord- 
ing to God's law, and which law does not change. 
"Speak unto Aaron, saying, Whosoever he be of thy 
[Aaron's] seed in their generations that hath any 
blemish, let him not approach to offer the bread [food] 
of his God: for whatsoever man he be that hath a 
blemish, he shall not approach: a blind man, or a 
lame, or he that hath a flat nose, or any thing super- 
fluous, or a man that is brokenfooted, orbrokenhanded, 
or crookbackt, or a dwarf, or that hath a blemish in 
his eye, or be scurvy ot scabbed, or -hath his stones 
broken: no man that hath a blemish of the seed of 
Aaron the priest shall come nigh to offer the offerings 
of the Lord made by fire: he hath a blemish: he shall 
not come nigh to offer the bread of his God. lie shall 
eat the bread of his God, both of the most holy, and 
of the holy; only he shall not go in unto the vail, nor 
come nigh unto the altar, because he hath a blemish ; 
that he profane not my sanctuaries: for I the Lord 
do sanctify them." (Lev. 21 : 17-23 J This fully corrob- 
orates the conclusion that those who respond to God's 
call to the kingdom must first prove faithful in safe- 
guarding the kingdom interests that are committed 
to them before they are chosen (elected) and anointed 
and made members of the body of Christ. Those who, 
while on their way, in response to the call to the king- 
dom, are in line for the kingdom, but who join the 
"wicked servant" class, are rejected, and the watch- 
men see to it that they are ejected from the courts 
of the Lord and do not enter the temple. 

Ezek. 40 



There were posts at the gate or entrance into the 
inner court and "palm trees were upon the posts 
thereof". "And the arches thereof (II4k) were toward 
the outward court; and palm trees were upon the posts 
thereof, on this side and on that side: and the going 
up to it had eight steps." (40 : 34) The height of these 
posts at the entniuce of the inner court is not stated, 
but the presumption is that they were threescore 
cubits, the same as the posts of the outer gates. The 
palm tree decoration on these posts suggests that they 
were high and lofty. These posts well picture the 
Jehovah-witness class who are described by the proph- 
et of the Lord as "a pillar at the border thereof [of 
Egypt] to the Lord" (Isa. 19:19), further support- 
ing the conclusion that the great pyramid of Egypt 
is not even contemplated by the prophecy of Isaiah. 
Jehovah's witnesses do his work, and this witness work 
must be performed before they become permanent 
factors in the temple. There was a gate in the inner 
court toward tho south, and it was to this gate that 
the messenger brought Ezclriel. (40:27,28) But he 
did not enter the inner court from that gate. 

There was a gate to the inner court over against 
the other gate, both on the north and on the east. 
(40:23) "And he brought me to the north [inner] 
gate (/-.K 1 ), and measured it according to these meas- 
ures." (40:35) The description of the north gats 
is the same as that of the east gate. It has been said 
that it was only at the north gate that "they washed 
the burnt offering". This conclusion is not borne out 
by other statements of the Scriptures. In verse thirty- 
eight of this chapter the word "gates" is used, show- 
ing more than one: "And the chambers {l-G, G 1 )', 


Ezkk. 40 


Ekeic. 40 



and the entries thereof, were by the posts of the gates, 
where they washed the burnt offering." (40 : 38) The 
law of God governing his typical people in their sacri- 
fices states: "And he brought the ram for the 
burnt offering: and Aaron and his sons laid their 
hands upon the head of the ram. And he lulled it; 
and Moses sprinkled the blood upon the altar round 
about. And he cut the ram into pieces ; and Moses 
burnt the head, and the pieces, and the fat. And he 
washed the inwards and the legs in water ; and Moses 
burnt the whole ram upon the altar: it was a burnt 
sacrifice for a sweet savour, and an offering made by 
fire unto the Lord; as the Lord commanded. Moses." 
—Lev. 8 : 1E-23L 


The rule governing the proceedings at the temple 
Ezekicl saw is stated in Ezekiel 46 : 12 : " Now when 
the prince shall prepare a voluntary burnt offering or 
peace offerings voluntarily unto the Lord, one shall 
then open him the gate that looketh toward the east, 
and he shall prepare his burnt offering and his peace 
offerings as he did on the sabbath day." It is made 
the duty of the prince to prepare the offerings. 
(45:17) What, did these burnt offerings symbolize 
hi connection with the royal house ? The burnt offer- 
ing 's being "an offering made by fire, of a sweet sa- 
vour unto the Lord" seems to picture the course of 
Jehovah's anointed ones who make up the hundred 
and forty-four thousand and who share in the suffer- 
ings of Christ Jesus, the Head, which sufferi ngs come 
upon them by reason of their faithfulness as Jehovah's 
witnesses in advertising the King and his kingdom. 

By taking this course they are subjected to many 
fiery trials and reproaches, and their patient endur- 
ance and faithful devotion in obeying the command- 
ments of the Lord God is "a sweet savour unto the 
Lord". Their standing is in Christ Jesus the Head, 
and their offerings are made by him in behalf of the 
members of his body. 

Such a burnt offering unto the Lord must be clean, 
hence 'cleansed with the washing of the water of the 
Word'. Christ Jesus unselfishly looks after the inter- 
eats of his faithful followers ; "that he might sanctify 
and cleanse it with the washing of water by the word, 
that he might present it to himself a glorious church, 
not having spot, or wrinkle, or any such thing; but 
that it should be holy and without blemish." (Eph. 
5 : 2G, 27) Being cleansed by the Word, these clearly 
see the distinction between "the unclean", which is 
Satan's organization, and "the clean", which is 
the Lord's organization. It is the "feet" members 
of Christ that constitute Jehovah's witnesses and who 
publish the message of peace and salvation. These 
together lift up their voice, that is to say, harmonious- 
ly deliver the message of praise to Jehovah. They 
must be washed and made clean. "Depart ye, depart 
ye, go ye out from thence, touch no unclean thing; 
go ye out of the midst of her; be ye clean, that bear 
the vessels of the Lord. " (Isa. 52 : 7-11) This washing 
is accomplished beside the gates of praise to the Lord. 

Jehovah reveals to his obedient children the mean- 
ing of his Word, and by it they are cleansed and made 
entirely separate from Satan's organization. They 
have but one purpose, and that is to do the will of 
God. They refuse to make .any sort of compromise 



EZEK. 40 

with any part of Satan 's organization, either by tread- 
ing softly lost some of Satan 's organization be offend- 
ed, or refraining from exposing Satan's organization. 
They 'do not shun to declare the whole counsel of the 
Lord ', as ho has commanded them to do, knowing that 
their commission of authority comes from God. They 
enter the house of Jehovah by way of the gates of 
praise to his holy name; therefore they say: "Open 
to me the gates of righteousness: I will go into them, 
and T will praise the Lord; this gate of the Lord, 
into which the righteous shall enter." (Ps. 118: 19, 20) 
These see that the temple of God consists of his ap- 
proved ones and that Christ Jesus is the Chief Stone 
thereof and which Stone has been rejected by those 
who first had an opportunity to obey God and to enter 
into his courts. The faithful delight to bear the re- 
proaches that come upon all who expose the Devil and 
his organization, and they sing the praises of Jehovah 
God. The faithful see their privileges as they are 
brought into the house of the Lord, and they say: 
"I will praise thee: for thou hast heard me, and art 
become my salvation. The stone which the builders 
refused is become the head stone of the corner. This 
is the Lord's doing ; it is marvellous in our eyes. This 
is the day which the Lord hath made ; we will rejoice 
and be glad in it."— Ps. 118: 21-24. 

The slaying of the offering takes place at the north 
gate {1-E 1 }, but it appears that the washing is also 
at the other places of entrance. "And in the porch of 
the gate were two tables on this side, and two tables 
on that side, to slay thereon the burnt offering, and 
the sin offering, and the trespass offering. And at 
the side without, as one goeth up [at the step, margin] 


Ezeic, 40 



to the entry of the north gate, were two tables ■ and on 
the other side, which was at [belonged to] the porch 
of the gate, were two tables. Four tables were on this 
side, and four tables on that side, by the side of the 
gate; eight tables, whereupon they slew their sacri- 
fices. " (40 : 39-41) Jehovah 's law is always consistent, 
therefore we must conclude that the tables for the 
slaying of the sacrifice were only at the north gate, 
because in the law it is written: "And he shall kill 
it on the side of the altar northward before the Lord : 
and the priests, Aaron's sons, shall sprinkle his blood 
round about upon the altar : and he shall cut it into 
his pieces, with his head and his fat: and the priest 
shall lay them in order on the wood that is on the 
fire which is upon the altar. But he shall wash the 
inwards and the legs with water: and the priest shall 
bring it all, and burn it upon the altar: it is a burnt 
sacrifice, an offering made by fire, of a sweet savour 
unto the Lord."— Lev. 1: 11-13. 

It appears that the following verses of the prophecy 
also relate to the north gate: "And the four fables 
were of hewn stone for the burnt offering, of a cubit 
and an half long, and a cubit and an half broad, and 
one cubit high: whereupon also they laid the instru- 
ments wherewith they slew the burnt offering and the 
sacrifice. And within were hooks [ledges], an hand 
broad, fastened round about: and upon the tables was 
the flesh of the offering." (40: 42, 43) The sacrificial 
equipment here described is not located at the gate 
to the outer court of tho Levites, but at the inner gate 
{1-E 1 ) into the court of the royal priesthood. The 
prince offers the victim. A "gate" pictures an ap- 
proach unto the Lord with praise, and, this sacrificial 



Ekek. 40 

equipment "being located at the north gate, these two 
features together seem to picture a 'sacrificing of 
praise unto the Lord' and which sacrificing of praise 
is in conjunction with the covenant for the kingdom, 
which is the way into the royal house of Jehovah, 
Such sacrificing is a condition precedent to entering 
into the royal house. "Let us go forth therefore unto 
him without the camp, bearing his reproach. For hero 
have we no continuing city, but we seek one to come. 
By him therefore let us offer the sacrifice of praise to 
God continually, that is, the fruit of our lips, giving 
thanks to his name." (Heb. 13:13-15) This is in 
exact accord with Psalm 118 : 19, 20. 

With the coming of Christ Jesus to the temple of 
Jehovah the gathering of the faithful began from 
every quarter of the land. (Ps. 50:5) The Lord 
gathers unto himself the faithful. (2 Thess. 2:1) 
"Then shall there enter into the gates of this city 
kings and princes sitting upon the throne of David, 
riding in chariots and on horses, they, and their 
princes, the men of Judith, and the inhabitants of 
Jerusalem; and this city shall remain for ever. And 
they shall come from the cities of Judah, and from 
the places about Jerusalem, and from the land of 
Benjamin, and from the plain, and from the moun- 
tains, and from the south, bringing burnt offerings, 
and sacrifices, and meat offerings, and incense, and 
bringing sacrifices of praise, unto the house of the 
Lord." (Jer. 17:25,26) The primary application of 
this prophecy of Jeremiah is to those who have been 
called to the kingdom of God and who must enter the 
house of the Lord by bringing their sacrifices of praise 
unto him. 

E?.eit, 40 



For a long while, as man looks at time, God's cove- 
nant people have appeared to be forsaken, but the 
time must come when the Lord would gather unto 
himself those who continue faithful. "Thus saith the 
Lord, Again there shall be heard in this place, which 
ye say shall he desolate without man and without 
beast, even in the cities of Judah, and in the streets 
of Jerusalem, that are desolate without man, and 
without inhabitant, and without beast, the voice of 
joy, and the voice of gladness; the voice of the bride- 
groom, and the voice of the bride; the voice of them 
that shall say, Praise the Lord of hosts: for the Lord 
is good ; for his mercy endurcth for ever : and of them 
that shall bring the sacrifice of praise into the house 
of the Lord. For I will cause to return the captivity 
of tho land, as at the first, saith the Lord." (Jer. 
33:10, 11) Now God's people see this prophecy ful- 
filled, in this, that the faithful remnant have entered 
into the joy of the Lord, having been delivered from 
the captivity of Satan's organization and brought into 
Jehovah 's organization. As tho Lord arranged so fully 
the handling of the temple sacrifice, even so today in 
the fulfilment of the temple prophecy he has made 
thorough his arrangements for the offering of sacri- 
fices of praise to his name. In connection with this he 
has caused the building of printing plants for the 
publication of his message, brought into action the 
radio, and other means to provide for the carrying of 
the message from door to door by his faithful wit- 
nesses, and thus caused his holy name to be sung with 
joy in the presence of others. — Isa. 12 : 3, 4. 

The temple picture is given for tho special comfort 
of the faithful remnant now on the earth. The de- 



EzEK. -10 

tailed description shows the complete and thorough 
arrangement Jehovah has provided for his people to 
be his witnesses that they may have some part in the 
vindication of his name. The minute description also 
indicates the requirements for his people which the 
Lord lias made and the carefulness the remnant must 
exercise in carrying out his commandments. The 
positive and uncompromising course taken by Jeho- 
vah's witnesses also shows to others that Jehovah has 
a class of people on the earth at this time who are 
faithful and true to him and maintain their integrity 
toward him. Let it be kept in mind that the chief 
purpose of this testimony is, as God declares, "They 
shall know that I am the Lord." 

Every one who enters and becomes a part of tho 
royal house must come in the divinely appointed way, 
and in no other. Entering with sacrifices of praise to 
Jehovah they will continue, every one of them, to for 
over sing the praises of ibo Most High. (Ps. 29:9) 
Tho Lord has provided for singers in the inner court. 
"And without the inner gale (/-J? 1 ) were the cham- 
bers (I-F,F) of [for, R.V.] the singers in the inner 
court, which was at the side of the north gate ; and 
their prospect was toward the south: one (I-F 1 ) at 
the side of the east gate (I-E), having the prospect 
toward tho north." — 40:44. 

The chambers here mentioned are for the singers, 
and therefore are not the same as the ones which are 
provided for the gate guards. Being "for the singers 
in the inner court" they were within the inner court, 
and therefore for the exclusive use of the priests. This 
proves beyond all question that the singers in the 
inner court are those of the royal priesthood. One 

Ezek. 40 



series of chambers for the singers was at the side of 
the north gate, and those singers' chambers faced 
southward. The tables and implements for the slay- 
ing and dressing of the sacrificed victims being at the 
north gate showed that the singing is associated with 
the sacrifice, and is therefore proof that the sacrifice 
of the remnant now on the earth is a 'sacrifice of 
praise unto the Lord'. 

The text says, concerning the singers' chambers, 
that there is "one (I-F l ) at the side of the east gate, 
having the prospect toward the north". The cast gate 
is associated with the glory of Jehovah and also with 
"the prince", and therefore it is very appropriate 
that at least one singers' chamber should be located 
at the cast gate. The anointed and princely sons of 
Jehovah God are the ones upon whom the glory of 
the Lord has risen and whom the Lord bids to arise 
and shine. (Isa. GO: 1, 2) It is therefore certain that 
the members of tho royal family upon whom the glory 
of the Lord has risen do sing the praises of Jehovah. 
The interesting feature about the singers' chamber 
of the east gate is this: It might be expected that 
the chamber would face to the west; but not so, it 
faces toward the north. The other singers' chambers 
{I-F, F) being at the north gate, facing south, the two 
positions would face each other, and this indicates that 
the singers sing to each other, saying, "Thy God 
rcigncth." When God's faithful people were deliv- 
ered from Babylon they began to sing, and they con- 
tinue to sing, the praises of Jehovah. (Isa. 48:20) 
They sing to each other songs of praise to Jehovah 
God.— Col. 3 : 16. 


Ezkk. 40 

It ia the priests whom the Lord makes keepers of 
the charge of the house: "And he said unto me, This 
chamber (I-F, F), whose prospect is toward the south, 
is for the priests, the keepers of the charge of the 
house. " (40 : 45) This verse speaks of "this chamber" 
as one ; but there must have been a series of chambers 
at the side of the north gate, because m verse forty- 
four the statement is: "The chambers for the singers 
. . . their [chambers'] prospect was toward the 
south." The priests are both housekeepers and sing- 
ers. They are charged with keeping the Lord's house 
clean and giving attention to its furnishings. 

This was foreshadowed by the organization for the 
keeping and care of the typical house of the Lord. 
"And Zechariah the son of Meshelemiah was porter 
of the door of the tabernacle of the congregation. All 
these, which were chosen to be porters in the gates, 
were two hundred and twelve. . . . For these Levites, 
the four chief porters, were in their set offiee, and 
were over the chambers and treasuries of the house 
of God. And they lodged round about the house of 
God, because the charge was upon them, and the open- 
ing thereof every morning pertained to them. And 
certain of them had the charge of the ministering 
vessels, that they should bring them in and out by 
talc. Some of them also were appointed to oversee the 
vessels, and all the instruments of the sanctuary, and 
the flue flour, and the wine, and the oil, and the 
frankincense, and the spiecs. And some of the sons 
of the priests made the ointment of the spices." 
(1 Chron. 9 : 21, 22, 26-30) In the vision of the temple 
had by Ezekicl it is scon that the non-priestly Levites 
aro not permitted to have this service above described, 

Ezek. 40 




because they are excluded from the inner court. The 
service, therefore, is for the priests. 

God sets the members of the royal house in their 
respective positions, and this is shown by the follow- 
ing: "And the chamber (I-F 1 ) whose prospect is 
toward the north is for the priests, the keepers of the 
charge of the altar: these are the sons of Zadok, among 
the sons of Levi, which come near to the Lord to 
minister unto him." (40:46) This work is confined 
to the priests, because others are excluded from this 
service. "And they [the Levites] shall keep thy 
charge, and the charge of all the tabernacle: only 
they shall not come nigh the vessels of the sanctuary 
and the altar, that neither they nor ye also die. And 
they [the Levites] shall be joined unto thee [the 
priests], and keep the charge of the tabernacle of the 
congregation, for all the service of the tabernacle: 
and a stranger shall not eome nigh unto you. And 
ye [the priests] shall keep the charge of the sanctuary, 
and the charge of the altar; that there be no wrath 
any more upon the children of Israel." (Num. 18 : 3-5) 
This scripture (Ezek 40:40) also shows that those 
who are engaged by the grace of the Lord sing forth 
the praises of Jehovah in telling of his wondrous works 
and arc also servants at God's altar. 

The Lord caused the name of Zadok to be mentioned 
in this connection with this service. The name "Za- 
dok" means "just, righteous". He was a descendant 
of Aaron, and God's record shows that he was a; 
faithful man. Ezekiol says that the priests that served 
at the altar are "sons of Zadok". They are not the 
sons of the unfaithful high priest Eli and of his suc- 
cessor Abiathar. (See 1 Kings 2:26,27; 1 Samuel 



Ezek. 40 

2:27-36.) The "great multitude" is pictured by the 

non-priestly Levites. The unfaithful anointed ones 
are pictured by the house of the unfaithful priest 
Eli. Both of these classes are excluded from this sacred 
privilege of service. Jehovah time and again informs 
his creatures that it is faithfulness and righteousness 
that is pleasing to him. 

Ezekicl's guide then measured the inner court: 
"So he measured Ihc court (/-//), an hundred cubits 
long, and an hundred cubits broad, foursquare, and 

the altar that was before the house." (40: 47) These 
measurements prove that the priestly class must at all 
times be foursquare, that is, faithful and true and 
wholly devoted to Jehovah God, always doing right 
according to his law. The number "ten" is a symbol 
of completeness, or that which is holy; and ten times 
ten cubits' being the measurement of the length and of 
the breadth of the inner court shows that the priests 
must be perfect in the house of the Lord and that every 
one who is presented for a place in this house must 
be perfect in Christ Jesus. (Col, 1 : 28, 29) This per- 
fection is not perfection in words, thoughts or acts, 
because with imperfect organisms the members of the 
remnant cannot bo perfect in these. Those called to the 
kingdom are told, however, that they must cleanse 
themselves from all filtliiness of the flesh, perfecting 
holiness in the Lord. (2 Cor. 7:1) The Lord provides 
for his consecrated ones his Word for doctrine, for 
reproof and instruction in righteousness, for this very 
purpose of perfecting them. "That the man of God 
may be perfect, throughly furnished [perfected, 
margin] unto all good works." (2 Tim. 3: 17) Their 



Ezek. 40 



perfection consists in an absolute devotion to Jeho- 
vah God. 

The fiery trials and sufferings to which God's 
faithful people are subjected are for the purpose of 
testing their devotion to him, that they may bo made 
perfect. "But the God of all grace, who hath called 
us unto his eternal glory by Christ Jesus, after that 
ye have suffered a while, make you perfect, stablish, 
strengthen, settle you." (1 Pet. 5: 10) None but the 
holy would ever be admitted to the royal house. "As 
obedient children, not fasliioning yourselves accord- 
ing to the former lusts in your ignorance ; but as he 
which hath called you is holy, so be ye holy in all man- 
ner of conversation; because it is written, Be ye holy ; 
for I am holy." (1 Pet. 1: 14-1 G) In former times it 
was the desire of the consecrated to please men, that 
they might have a good reputation amongst those of 
the world. But no man can be made pcrfeet by fol- 
lowing such a course. This perfection is attained in 
Christ by the anointed 's being wholly and completely 
and unselfishly devoted to God and to his righteous 

Having observed the measurements of the inner 
court Ezekicl was brought by his guide to the porch 
{I- J) of the house of the Lord: "And. he bi'ought me 
to the porch (IV- J) of the house, and measured each 
post (IV-m) of the porch, five cubits on this side, and 
five cubits on that side: and the breadth of the gate 
was three cubits on this side, and three cubits on that 
side. The length of the porch was twenty cubits 
(IV-n-n), and the breadth cloven [twelve, Sept.] 
cubits (IV-m-p) : and he brought me by the steps 
whereby they went up to it; and there were pillars 


Eeek. 41 


Bras, 41 



{IV-l, I) by the posts, one on this side, and another 
on that side. "^10 : 48, 49. 

There were steps from the pavement of the inner 
court up to the porch of the house, but the scripture 
does not state how many steps. The fact of steps, 
however, shows that the floor of the house, or sanc- 
tuary of the Lord, was above the pavement of the 
inner court ; which would Indicate that after the work 
is done in the inner court the priestly class mast 
ascend higher. The inner court, with its altar and 
slaughter tables, and washing places, necessarily pic- 
tures the condition of God's anointed people while 
on the earth ; and niter finishing their work there they 
ascend higher if faithful. 

(Ezeioei,, Chapter 41) 
Ezeldel had been led from the outside through the 
gate into the outer court and into the inner court, and 
now he stood on the porch at the door of the temple : 
"Afterward he brought me to the temple, and meas- 
ured the posts (IV-p,p), six cubits broad on the one 
side, and sis cubits broad on the other side, which 
was the breadth of the tabernacle.' 5 (41:1) That 
building was the most important of all the structure 
upon which Ezckicl's cyo had been feasting. His 
guide first measured the posts of the door, or entrance 
to the temple; but the height of these posts is not 
given in the measurements. These posts (IV-p,p) 
stood beside the temple door. Ezekiel 's guide, before 
going inside of the temple, measured the door thereof 
on either side, and the length and the breadth of the 
temple. "And the breadth of the door (IV-o) was ten 

cubits; and the sides of the door were five cubits 

on the one side, and five cubits on the other side; and 
he measured the length thereof (2T-JC), forty cubits, 
and the breadth, twenty cubits." (41: 2) These meas- 
urements show what is required of the priests who 
enter the temple or royal house of Jehovah. "Organ- 
ized Christianity," by its spellbinders, has for many 
years taught the people that one might accept Christ 
Jesus as his Savior while on his deathbed and die 
and immediately go to heaven. The careful measure- 
ments made by the guide of Ezckiel from the outer 
gate progressively to the temple show that such eccle- 
siastical claim is entirely erroneous. The one whom 
the Lord begets and then invites to his house must 
first prove his faithfulness at each step he takes be- 
fore he takes the next progressive step. 

The guide preceded Ezekiel into the temple: "Then 
went he inward, and measured the post (IV-t) of the 
[inner] door, two cubits; and the door, six cubits 
(IV-t-t); and the breadth of the door, seven cubits. 
So he measured the length thereof, twenty cubits; and 
the breadth, twenty cubits, before the temple: and he 
said unto me, This is the most holy place (IV-L)." 
(41 : 3, 4) Ezckiel, following the guide, was taken into 
"the most holy", as shown by the latter part of verse 
four above. Ezekiel was there granted the privilege of 
a high priest. "The most holy" pictures heaven itself. 
"For Christ is not entered into the holy places made 
with hands, which are the figures of the true; but into 
heaven itself, now to appear in the presence of God 
for us." (Heb. 9:24) Other scriptures show that the 
Lord Jesus came to Jehovah's temple in 1918 and then 
he began to gather unto himself into the temple the 



Ezek. 41 

faithful class, designated "the remnant", because these 
have proven faithful at each progressive step from the 
time of justification and spirit-begetting. The going 
of Ezekiel into the temple foreshadowed the assembly 
of the faithful ones and their gathering into the joy 
of Christ Jesus. This point of EzekieFs progression 
corresponds to the time when Christ Jesus comes to 
the temple of Jehovah and finds a faithful class. 
"Blessed is that servant, whom his lord, when he 
comcth, shall find so doing. Verily I say unto you, 
that he shall make him ruler over all his goods." 
(Matt. 2-1:46,47) Those composing this "faithful 
servant" class pictured by Ezskicl had met the re- 
quirements or measurements, not by reason of self- 
development, but by their faithful devotion to God 
and to his kingdom interests. Christ Jesus, the great 
Judge, there begins to take account with such, and the 
faithful ones he invites to enter into his joy. — Matt. 
25 : 20, 21. 

Jehovah's remnant class are shown how to measure 
the requirements or qualifications for getting an en- 
trance into the temple. "And hath raised us up to- 
gether, and made us sit together in heavenly places 
in Christ Jesus." (Eph. 2:6) The apostle's words 
further show that the reaching of this position of 
blessedness is not the result of one's own efforts to 
make himself "exceedingly good and pious", as these 
words are generally understood, but rather is the re- 
sult of God's grace and the creature's faithfulness. 
"For by grace are ye saved through faith; and that 
not of yourselves; it is the gift of God: not of works, 
lest any man should boast. For we arc his workman- 
ship, created in Christ Jesus unto good works, which. 

Ezek. 41 



God hath before ordained that we should walk in them. 
Now therefore yc are no more strangers and foreigners, 
but fcllowcitizens with the saints, and of the house- 
hold of God ; and are built upon the foundation of the 
apostles and prophets, Jesus Christ himself being the 
chief corner stone; in whom all the building, fitly 
framed together, groweth unto an holy temple in the 
Lord: in whom ye also are builded together for an 
habitation of God through the spirit."— Eph. 2: 8-10, 

The progressive steps that the faithful sons of God 
must take before reaching the temple are briefly stated 
by the Apostle Peter, in 2 Peter 1 : 2-11. It is the 
power and grace of God that makes it possible, for one 
to follow in the steps of Jesus Christ and ultimately 
be made a member of the royal house. "According as 
his divine power bath given unto us all things that 
pertain unto life and godliness, through the knowl- 
edge of him that hath called us to glory and virtue; 
whereby are given unto us exceeding great and pre- 
cious promises ; that by these ye might be partakers 
of the divine nature, having escaped the corruption 
that is in the world through lust." (2 Pet. 1:3,4) 
Ezckiel, standing on the outside of the outer court, 
and seeing the man with the measuring equipment, 
.pictures that class begotten of the holy spirit and 
invited to the kingdom. The measurements' beginning 
at the gate, and the heavenly messenger's urging 
Ezckiel to keenly observe everything he saw, is exact- 
ly in accord with the admonition of the apostle: "And 
beside this, giving all diligence, add to your faith 
virtue; and to virtue knowledge." (2 Pet. 1:5) The 
word "virtue" in this text really means "manliness, 



Ezeu. 41 

valor or fortitude". Seeing the prospect set before 
them, and that the chief thing is to be faithful to 
Clod, the Ezekiel class is admonished to be 'real men'. 
"Watch ye, stand fast in the faith, quit you like men, 
be strong. Let all your things be done with charity 
[unselfishness]."— 1 Cor. 16:13,14. 

llules and requirements, indicated by the careful 
measurements, must be observed and followed out as 
they have been made by the "higher powers", God 
and his organization. (Horn. 13:1-4) There must be 
no compromise or alliance with any part of the world, 
which is Satan's organization. The proper course will 
require diligence and hard work, and a joyful en- 
durance of whatsoever comes. The faithful class will 
be compelled to suffer much reproach, but that is one 
of the requirements of true soldiers of Jesus Christ j 
"Thou therefore endure hardness, as a good soldier 
of Jesus Christ. No man that warreth entangleth him- 
self with the affairs of this life ; that he may please 
him who hath chosen him to be a soldier. And if a 
man also strive for masteries, yet is he not crowned, 
except he strive lawfully." (2 Tim. 2: 3-5) 'Striving 
lawfully' means to follow carefully the prescribed 
rules, just as Ezekiel followed his guide in his pro- 
gressive steps and marked the measurements he saw 
the guide take, among which was the place to be oc- 
cupied by the "great multitude". This latter class 
have had the opportunity to go into the house of God, 
but they were not alert nor awake to their privileges 
and did not give diligence to God's commandments. 

The following scripture is an admonition addressed 
to the class that is on the way to the kingdom, and 
states some of the rules (pictured by measurements 

Ezee. 41 



concerning the house of God) that must be carefully 
observed and obeyed, to wit: 'Add to knowledge self- 
control, patience, piety, brotherly kindness, and love, ' 
which is the unselfish devotion to Jehovah and to his 
kingdom. (2 Pet. 1:5-7) The words of Ezckiel's guide 
showed that it was necessary for him to gain knowl- 
edge ; otherwise ho would not have been admonished 
to give such close attention to what he might see and 
hear. The Lord has increased his light upon his Word 
in these latter days for the manifest purpose of giving 
his called ones an opportunity of increasing their 
knowledge and of learning what they must do in order 
to enter the royal house. Those who fail or refuse to 
give heed to increase their knowledge and unselfish 
devotion to God and his kingdom are blind, accord- 
ing to the words of the apostle: "For he who is not 
possessed of these things is blind, closing his eyes, hav- 
ing become forgetful of the purification of his old sins. ' ' 
( 2 Pet. 1:9, Ding. ) A blind man could not have followed 
the heaven-sent messenger as Ezekiel did, and could 
not have carefully observed all the- measurements. 
Those whom Ezekiel foreshadowed and who prove 
faithful and enter the royal house must walk in the 
ever-increasing light and be diligent to obey the com- 
mandments of the Lord which the light reveals. God 
gives them light upon his Word for their special 
benefit because they are called to the royal house. 
(Ps. D7: 11) That light discloses to the remnant that 
there is much to be done and that this must be done 
with diligence. Those who have responded to the call 
to a place in the royal house must be stable and firm 
on the side of the Lord and never waver in their 
devotion to him. (Jas. 1:6-8) They must be patient, 



Ezek. 41 

which means constancy in the performance of duty 
and with an inward joy because they know they are 
right and on the Lord's side. These must have godly 
piety, which means sincerity and honesty in devotion 
to God and an appreciation of the privileges these 
have of serving God's organization. Jehovah is al- 
ways righteous, and to be godly means that his sons 
are sincerely and honestly representing the interests 
of his kingdom. The measurements require these to 
manifest brotherly kindness, which means unselfishly 
guarding the interests of the brethren who are like- 
wise in the fight for the cause of righteousness. 

The inducing cause of action of the class pictured 
by Ezckiel must be love, and that means an unselfish 
devotion and a determination to obey God's com- 
mandments, and an unselfish action in obeying them. 
The light which God has given this class shows the 
members thereof that they must deliver the testimony 
of Jesus Christ, declaring the day of the vengeance 
of our God, and exalting his name. "By this we know 
that we love the children of God, when we love God 
and practice his commandments. " (1 John 5 : 2, Diag.) 
"Herein is our love mado perfect, that we may have 
boldness in the day of judgment i because as he is, 
so are we in this world. There is no fear in love ; but 
perfect love casteth out fear; because fear hath tor- 
ment. He that fcareth, is not made perfect in love." 
—1 John 4: 17, 18. 

Ezekiel began to prophesy when he was a young 
man, and throughout the years that followed he was 
faithful in his devotion to God. Now he stood at the 
temple, which shows that God had been pleased with 
his faithfulness in doing what he had been commanded 

Ezek. 41 



to do. In all the work that Jehovah gave him to do 
Ezckiel did not manifest fear, which is the very op- 
posite of love. Reproach did not deter him from doing 
his duty. Those whom Ezekiel foreshadowed will fear 
no creature, but will fear God only, and will be dili- 
gent in the performance of duty. Ezekiel gave dili- 
gence in observing all the measurements that were 
made by Jehovah's messenger and in making a care- 
ful record of the same. Likewise God's remnant must 
give diligence in doing whatsoever their hands find to 
do in the Lord's cause. "Wherefore the rather, breth- 
ren, give diligence to make your calling and election 
sure: for if ye do these things, ye shall never fall: 
for so an entrance shall be ministered unto yon abun- 
dantly into the everlasting kingdom of our Lord and 
Saviour Jesus Christ."— 2 Pet. 1:10,11. 

Some have been favored by the light of the Lord 
God and yet have foolishly concluded that the rem- 
nant now on earth are entirely safe and cannot fall 
away. It will be observed that Ezekiel, when he had 
entered the temple, gave the same careful diligence 
there to what the messenger did and what he said. 
Likewise now, the remnant class has been brought 
into the temple, in this, that they have been enlight- 
ened, chosen, and approved by receiving the robe of 
righteousness and by receiving the garments of sal- 
vation, and identified as the sous of God and members 
of his organization, and abide in this blessed condi- 
tion. Continuous faithfulness must be maintained un- 
til their actual change takes place and the faithful 
ones have received the body provided by the Lord. 
The Lord has received this class into the temple by 
gathering them unto himself, and now these must give 



Ezek. 41 

Eza=K. 41 



testimony to the name of Jehovah and do so until 
Satan's organization is completely destroyed. (Isa, 
6 : 11) Those who abide in the royal house of Jehovah 
will maintain their integrity under all conditions now 
and will be faithful to him for ever. 

The progressive measurements that Ezekiel noted 
from the outer gate to the house of the Lord, and 
which measurements were made by the heaven-sent 
messenger, prove beyond all doubt that we cannot 
measure ourselves by our own selves, and our self- 
development, but that we must be measured by the 
divine rules. In harmony with this the apostle wrote: 
"For we dare not make ourselves of the number, or 
compare ourselves with some that commend themselves ; 
but they measuring themselves by themselves, and 
comparing themselves among themselves, are not wise. 
But he that gloricth, let him glory in the Lord. For 
not he that eommendeth himself is approved, but 
whom the Lord eommendeth." (2 Cor. 10: 12, 17, IS) 
An unwavering devotion to Jehovah and his kingdom 
even unto death will be required of those who are 
made for ever pillars in the temple of God. — Eev. 
2 : 10 ; 3 : 12. 

The heaven-sent messenger then measured the dimen- 
sions of the inner chamber (I-L). (41:4) These di- 
mensions were the same as those of the most holy of 
the temple built by Solomon, which proves that Solo- 
mon's temple was a picture of Jehovah's royal house. 

The measurements were continued: "After he 
measured the wall (IV-n) of the house, six cubits, 
and the breadth of every side chamber (IV-q 1 -" ), four 

cubits, round about the house on every side. And the 
side chambers were three, one over another, and thirty 
in order ; and they entered into the wall which was of" 
the house for the side chambers round about, that 
they might have hold, but they had not hold in the 
wall of the house. ' ' (41 : 5, 6) This would suggest that 
in heaven itself everything will be done in the royal 
house exactly in accord with fixed rules. We know 
that God is the God of order and, since he has fixed 
rules in the kingdom, all those whom he has called to 
membership in the royal house would be required to 
meet these fixed rules for the government of that house. 

There were side chambers of the temple or house, 
and in these no doubt were stored the treasures of 
the temple, that is to say, the riches dedicated to the 
service and glory of God. Paul had a vision of things 
which it was not lawful for him to make known in his 
day. Probably it was these very treasures he had in 
mind when he exclaimed: "0 the depth of the riches 
both of the wisdom and knowledge of God ! how un- 
searchable are his judgments, and his ways past find- 
ing out! For who hath known the mind of the Lord? 
or who hath been his counsellor! Or who hath first 
given to him, and it shall be recompensed unto him 
again? For of him, and through him, and to him, 
are all things: to whom be glory for ever. Amen." 
(Eom. 11:33-36) The side chambers were in three' 
stories, one above the other, and this intensifies the 
thought of the depth and the height of God's treasures 
revealed to those devoted to him. 

In 1 Corinthians 2: 9, 10 it is written: "But, as it 
is written, Eye hath not seen, nor ear heard, neither 
have entered into the heart of man, the things which 



Ezek. 41 

God hath prepared for them that love him. But God 
hath revealed them unto us by his spirit: for the 
spirit searcheth all tilings, yea, the deep things of 
God." The Lord began to graciously reveal some of 
these things to his people shortly after 1918. Since 
then God's people have been greatly strengthened by 
the food provided for their convenience by the hand 
of the Lord. Since then there has been an intense and 
ever increasing desire of the devoted ones that they 
"may be able to comprehend with all saints, what is 
the breadth, and length, and depth, and height ; and 
to know the love of Christ, which passeth knowledge, 
that ye might be filled with all the fulness of God". 
(Eph. 3:18,19) Jehovah God has builded his great 
treasure house for his own pleasure and glory. "It 
is he that buildcth his stories in the heaven, and hath 
founded his troop in the earth; he that ealleth for 
the waters of the sea, and poureth them out upon the 
face of the earth ; the Lord is his name." (Amos 9:6) 
The desire of each one of the remnant is now expressed 
in the language of the psalmist: "One thing have I 
desired of the Lord, that will I seek after ; that I may 
dwell in the house of the Lord all the days of my life, 
to behold the beauty of the Lord, and to inquire in 
his temple. ' '— Ps. 27 : 4. 

The prophecy in Ezekiel 41 : 7-11 describes the 
measurements of these treasure chambers (IV-q). 
There was a building (I-N) to the rear of the sanc- 
tuary, which faced the place or space (I-M ) that sep- 
arated the temple platform (IV-k) from the build- 
ings on the rear and on the side. "Now the building 
that was before the separate place (I-M), at the end 
toward the west, was seventy cubits broad; and the 

Ezek. 41 



wall of the building (I-N) was five cubits thick round 
about, and the length thereof ninety cubits." (41: 12)' 
The use to which this rear building was or is put 
does not now appear. It is certain that God will leave 
some things pertaining to the royal house and ministry 
until the complete change of the remnant takes place. 
"For now we see through a glass, darkly; but then 
faee to face: now I know in part; but then shall I 
know even as also I am known." (1 Cor. 13: 12) The 
Lord now graciously gives his people a glimpse of the 
glorious things that he has in reservation for those 
who love him. With joyful anticipation these are 
waiting for the complete revelation. 

The angel of the Lord then in the presence of 
Ezekiel measured the house from the east to the west, 
or from rear to front. "So he measured the house, 
an hundred cubits long; and [behind the house or 
temple] the separate place [twenty cubits], and the 
building [seventy cubits; see verse 12], with the walls 
[ten cubits] thereof, an hundred cubits long ; also the 
breadth of the faee of the house [from north to south], 
and of the separate place [which was twenty cubits on 
each side of the sixty-eubit temple platform] toward 
the east, an hundred cubits." (41:13,14) The west 
side was of the same width. The house or temple oc- 
cupied a space of one hundred cubits square. Every- 
thing with Jehovah must be on the square. The square 
and the cube dominate God 's arrangements. Pyramids 
do not appear anywhere, because they are not of his 
biii 1 ding. 

Verses fifteen to seventeen give further measure- 
ments relating to the porch, doorposts, and windows 
and galleries and chambers of the temple. 


Ezek. 41 

Further deseribhig the temple, Ezckiel records: 
"And it was made with cherubims and palm trees, 
so that a palm tree was between a cherub and a cherub ; 
and every cherub had two faces: so that the face of 
a man was toward the palm tree on the one side, and 
the face of a young lion toward the palm tree on the 
other side: it was [thus was it, R.V.] made through 
all the house round about. From the ground unto 
above the door were cherubims and palm trees made, 
and on [thus was, R.V.] the wall of the temple." 
(41:18-20) It is written that Jehovah God dwells 
in his temple. (2 Cor. 6 : 16) The description in the 
foregoing reminds one of the words of his prophet, 
who wrote : ' ' The Lord reigncth ; let the people trem- 
ble : ho sitteth between the cherubims ; let the earth 
be moved." (Ps. 09:1) "0 Lord of hosts, God of 
Israel, that dwell est between the cherubims, thou art 
the God, even thou alone, of all the kingdoms of the 
earth; thou hant made heaven and earth. "-Isa. 37: 16. 

Figures of the cherubim suggest the spiritual and 
heavenly exalted condition of those who were made 
members of the royal house. The "two faces" of each 
cherub, one of a man and one of a lion, appears to be 
descriptive of the Head of the temple organization, 
Christ Jesus, who is "the man", and "the Lion of the 
tribe of Juda", Jehovah's King. Those with Jesus 
Christ in the temple are taken from the race of man 
and made into the likeness of their Lord, and are boM 
as a lion in following Christ Jesus whithersoever he 
leads them, The palm tree denotes uprightness or 
righteousness, and each member of the royal family 
must be and is "upright as the palm tree" and is 
fruitful and useful in the service of the Lord. "The 

Ezek. 41 



righteous shall nourish like the palm tree; ho shall 
grow like a cedar in Lebanon. Those that be planted 
in the house of the Lord shall flourish in the courts 
of our God. They shall still bring forth fruit in old 
age; they shall be fat and flourishing; to shew that 
the Lord is upright: he is my rock, and there is no 
unrighteousness in him." — Ps. 92:12-15. 


No mention is made of an ark of the covenant, nor 
of the golden censer, nor of the golden candlestick 
in the temple or the royal house. This seems to mean 
that at the time of the fulfilment of the temple vision 
which Ezekiel had Jehovah himself, in the person of 
his beloved Son, his Messenger, will be at the temple 
and will be the light of his royal house and all who 
are brought into his organization. "And the city had 
no need of the sun, neither of the moon, to shine In it: 
for the glory of God did lighten it, and the Lamb is 
the light thereof." (Rev. 21:23) "And there shall 
be no night there: and they need no candle, neither 
light of the sun; for the Lord God giveth them light: 
and they shall reign for ever and ever. ' ' — Rev. 22 : 5. 

EzeMel mentions an altar of wood: "The altar of 
wood (ZF-s) was three cubits high [five feet three 
inches high], and the length thereof two cubits; and 
the corners thereof, and the length thereof, and the 
walls thereof, were of wood: and he said unto me, 
This is the table that is before the Lord." (41:22) 
The fact that it is described as made of wood and ia 
called "the table that is before the Lord" shows that 
it corresponds to the table of shew bread in the holy 
of the tabernacle in the wilderness. It pictures, there- 


Ezbk. 41 

fore, the table of spiritual food provided by the Lord 
for his own after lie comes to the temple. From this 
table the remnant now are fed and made g!ad.-44: 1G. 

God's anointed ones on earth have come to see that 
the most important thing for them to do now is to 
declare the Word and name of Jehovah. This con- 
clusion is supported by the fact that the description 
of the temple omits the ark of the covenant on which 
was sprinkled the atonement blood, and which fact 
signifies that the sufferings of Christ Jesus are past. 
While the sacrifice of our Lord was necessary for 
salvation and redemption of the human race, yet that 
is incidental to the far greater work of the vindica- 
tion of Jehovah's holy name. The work of the king- 
dom or priestly class at this end of the age is not one 
of bloody sacrifice for the atonement of sin, but is a 
sacrificial work of praise to God and of the holding 
forth of the Word of God, which are his "fruits" of 
the kingdom. The ark symbolizes Jehovah's presence; 
and it would be inconsistent to show it in this temple, 
since the glory of Jehovah himself is there. 

It seems certain that the words of the prophet fol- 
lowing apply primarily to the remnant people of 
God now on the earth : "Turn, backsliding children, 
snith the Lord; for I am married unto you; and I will 
take you one of a city, and two of a family, and I 
will bring you to Zion: and I will give you pastors 
according to mine heart [to serve you food upon the 
table before the Lord], which shall feed you with 
knowledge and understanding. And it shall come to 
pass, when ye be multiplied and increased in the land, 
in those days, saith the Lord, they shall say no more, 
The ark of the covenant of the Lord; neither shall 

EzEX, 41 



it come to mind, neither shall they remember it, nei- 
ther shall they visit it, neither shall that be done any 
more. At that time they shall call Jerusalem the 
throne of the Lord : and all the nations shall be gath- 
ered unto it, to the name of the Lord, to Jerusalem: 
neither shall they walk any more after the imagination 
of their evil heart. "— Jer. 3:14-17. 

The "sanctuary" is the holy, and the "temple" 
the most holy. "And the temple (I-L; IV-L) and the 
sanctuary (I-K; IV-K) had two doors. And the doors 
had two leaves apiece, two turning leaves ; two leaves 
for the one door (IV-t-t), and two leaves for the other 
door (IV-o). And there were made on them, on the 
doors of the temple, cherubims and palm trees, like 
as were made upon the walls, and there were thick 
planks upon the face of the porch without. " (41 : 23-25) 
There were no hangings or woven doors to the temple, 
nor was there any "vail" to the most holy (as there 
was in the prophetic house). This evidently teaches 
'that the way into the holiest of all is now made mani- 
fest'. (Heb. 9:7,8) When Christ Jesus died upon 
the tree the "vail" of the prophetic temple was rent 
in twain. Christ dies no more. "So Christ was once 
offered to bear the sins of many ; and unto them that 
look for him shall he appear the second thne, without 
sin unto salvation." (Heb. 9 : 28) Christ Jesus is now 
at the temple and his reign is begun. The doors of 
the temple have swung open. — 43 : 1-4 ; Ecv. 11 : 19. 

(Ekekiel, Chatter 42) 

The Priest Ezekiel was then taken from the inner 
court out into the outer court and then brought into 



Ezek. 42 

the chambers provided for the priests: "Then he 
brought me forth [out of the inner court] into the 
utter [outer] court, the way toward the north, and 
he brought me into the chamber (I-P, P 1 ) [for the 
priests] that was over against the separate place [all 
about the temple platform], and which was before 
[over against, R.V.] the building toward the north. 
Before the length of an hundred cubits was the north 
door (I-R), and the breadth was fifty cubits. Over 
against the twenty cubits [I-M; Ezek. 41 : 10] which 
were for the inner court, and over against [but not 
on] the pavement (I-D) which was for the utter 
[outer] court, was [this priests' chamber built] gal- 
lery against gallery in three stories. And before the 
chambers (I-P 1 ) was a walk (I-Q) of ten cubits 
breadth inward, a way of one cubit [one hundred 
cubits long, Sept.] -. and their doors toward the north. 
Now, the upper chambers were shorter: for the gal- 
leries were higher than these, than the lower, and than 
the middlemost of the building. For they were in 
three stories, but bad not pillars as the pillars of the 
courts : therefore the building was straitened more than 
the lowest and the middlemost from the ground. And 
the wall that was without over against the chambers 
toward the utter [outer] court, on the forepart of the 
chambers (I-P), the length thereof was fifty cubits. 
For the length of the chambers (I-P) that were in 
[abutted out on] the utter [outer] court was fifty 
cubits [from east to west, or parallel to the length of 
the temple]: and, lo, [the chambers (I-P 1 )] before 
[on the side toward] the temple were an hundred 
cubits. And from under these chambers was the en- 

Ezek. 42 



try on the east side, as one goeth into them from the 
utter [outer] court." — 42:1-9. 

On the other side, that is on the south side, were 
like chambers (I-P S ,P S ) or galleries, as stated by 
verses ten to twelve. These chambers were built on 
the platform (I -II) of the inner court. Ezekiel en- 
tered this section of the chambers by walking up the 
eight steps (I-R 1 ) from the outer court to the plat- 
form, but there was probably an entrance at the rear 
end of the inner court by which he might have en- 

The purpose of these chambers is then made known, 
to wit: "Then said he unto me, The north chambers 
(I-P, P 1 ) and the south chambers (I-P 2 ,P 3 ), which 
are before [outside of] the separate place (I-M) [round 
about the temple platform], they be holy chambers, 
where the priests that approach [are near, R.V.] unto 
the Lord shall eat the most holy things i there shall 
they lay the most holy things, and the meat [meal, 
R.V.] offering, and the sin offering, and the trespass 
offering; for the place is holy." — 42: 13. 

The priests ministered about holy things before the 
Lord. "Do ye not know, that they which minister 
about holy things live [feed, margin] of the things of 
the temple ? and they which wait at the altar are par- 
takers with the altar?" (1 Oor. 9: 13) The non-priestly 
Levites ate of the things that were holy unto the 
Lord, such as tithes of the people. (Num. 18: 26-31) 
The things that the priests ate were most holy unto 
the Lord. (Num. 18 : 9, 10) The priests are most in- 
tensely devoted to Jehovah God, and hence Jehovah 
provides for them the things that are most sacred 
to him. 



Ezek. 42 

It is to this priestly company, of which Peter is 
one, that he writes: "According as his divine power 
hath given unto us all things that pertain mito life 
and godliness, through the knowledge of him that 
hath called us to glory and virtue: whereby are given 
unto us exceeding great and precious promises; that 
by these ye might be partakers of the divine nature, 
having escaped the corruption that is in the world 
through lust." (2 Pet. 1 : 3, 4) Such "all things" men- 
tioned by the apostle includes the anointing of the 
priests as ambassadors of the King and the great priv- 
ilege of representing Jehovah and the kingdom in serv- 
ice and of being his faithful representatives while on 
the earth. The "great multitude" class, represented by 
the non-priestly Levites, did not have and enjoy these 
precious privileges. The special chambers above de- 
scribed were for the priests ; and into them the non- 
priestly Levites were not permitted to enter, because 
they serve "before the throne". — Eev. 7:15. 

Christ Jesus on coming to the temple as the repre- 
sentative of Jehovah 'gathers together unto himself 
the faithful priestly class. (2 Thess. 2:1) It is such 
that constitute God's faithful remnant on earth and 
that are anointed to the priestly office. The words of 
Jesus, addressed to the faithful risen saints and the 
anointed remnant, here apply: "In my Father's house 
arc many mansions [abiding places or chambers] . . . 
I go to prepare a place [special chambers in God's 
temple] for you. ... I will come again, and receive 
you unto myself; that where I am, there ye may be 
also. And whither I go ye know, and the way ye 
know." (John 14: 2-4) These chambers of the priests 
described by Ezckiel therefore represent the "heaven- 

Ezise. 42 



ly places in Christ Jesus" for those of the royal house 
yet on earth. (Eph. 2:1-7) It is into these chambers 
that the faithful remnant have now been brought, and 
it is these that. Paul had in mind when he wrote: 
"And hath raised us up together, and made us sit 
together in heavenly places in Christ Jesus; that in 
the ages to come he might shew the exceeding riches 
of his grace, in his kindness toward us through Christ 
Jesus." (Eph. 2:6,7) It is into this condition of 
"joy of the Lord" that the rcmnnnt have now been 

Ezekiel had been taken into the outer court and 
then into the priestly chambers. Now once in these 
chambers, the priests were not to go out of the holy 
place into the outer court while clothed in the priest- 
ly garments. "When the priests enter therein, then 
shall they not go out of the holy place into the utter 
[outer] court, but there they [in the priests' cham- 
bers] shall lay their garments wherein they minister; 
for they arc holy; and shall put on other garments, 
and shall approach to those things which are for [or, 
pertain to] the people." (42:14) This is an im- 
portant lesson to the remnant now. The priests are 
installed in their offices as servants to the Lord God, 
and not for the purpose of exhibiting themselves be- 
fore men. Now under the robe of righteousness and 
clad in garments of salvation, which Jehovah has 
provided, they are accepted as under-priests through 
Christ Jesus. His angels arc commissioned as deputies 
to appear as "ministering spirits" in behalf of the 
remnant. The garments of the priests identify them 
as servants of Jehovah God, but for the remnant to 



Ezek. 42 


Ezkk. 42 



rise their priestly office to obtain the superstitious awe 
of the people would be entirely wrong. 

Catholic priests and Protestant clergymen in the 
organization of "Christendom" clothe themselves in 
garments of splendor and in these appear publicly 
in parades and in other public places in order to re- 
ceive the salutations and salaams of the people. These 
"gentlemen of the cloth" are so called because they 
wear a dress or frock coat peculiar to the clergy, with 
their collar buttoned in the back and their vest wrong 
side front, and by these say in substance: "Behold, 
we are the priests of our church. " The Pharisees did 
the same thing, and for this reason they received the 
rebuke from the Lord. These modern-day clergymen 
love to be addressed as "Father", "Reverend," 
"Doctor," "Rabbi," and so forth, just as the Phari- 
sees did ; but for one of God's anointed to do likewise 
would be an abomination before the Lord. "But all 
their works they do for to be seen of men : they make 
broad their phylacteries, and enlarge the borders of 
their garments, and love the uppermost rooms at 
feasts, and the chief seats in the synagogues, and 
greetings in the markets, and to be called of men, 
Rabbi, Rabbi. But bo not yc called Rabbi: for one is 
your Master, even Christ; and all ye are brethren. 
And call no man your father upon the earth: for one 
is your Father, which ia in heaven. Neither be ye 
called masters: for one is your Master, even Christ." 
—Matt. 23 : 5-10. 

Some of God's children for a time ignorantly 
thought that: they must always wear a funeral frock 
coat and a cross-and-crown pin and such things, that 
they might be known as the representatives of the 

Lord. In this they were wrong, and since the coming 
of the Lord to the temple the faithful have been en- 
lightened even in such matters and recognize that 
Jehovah made the beautiful colors and these are pleas- 
ing, and that they may wear such with propriety. 
The Lord's anointed arc now to let the truth shine 
through them as witnesses for Jcbovnh by bearing 
his fruit of the kingdom to the people in order that 
the people may know that Jehovah is God and give 
the honor and praise to him to whom it justly be- 
longs. Instead of posing before the people that they 
may attract attention to themselves, the faithful rem- 
nant are to be, as Paul conducted himself, "all things 
to all men," and to magnify the message of God's 
Word to the end that the people may know that their 
only hope is the kingdom of God. "For though I be 
free from all men, yet have I made myself servant 
unto all, that I might gain the more. . . . And this 
I do for the gospel's sake, that I might be partaker 
thereof with you." (1 Cor. 9: 19-23) Men will judge 
the remnant just like other men, but God looks upon 
them as spirit creatures with the right, to live as such. 
"For, for this cause was the gospel preached also to 
them that are dead, that they might be judged accord- 
ing to men in the flesh, but live according to God in 
the spirit." (1 Pet. 4:6) The faithful priestly class, 
therefore, are not to profane the things of God by 
using their office to call attention to their own im- 
portance or to gain personal advantage over the peo- 
ple. The things which they handle are holy, and hence 
are to be used to the glory of God, — 44: 19, 

Degrees of faithful devotion put men in different 
classes: "Now, when he had made an end of measur- 



Ezek. 42 

ing the inner house, he brought me forth [out of the 
inner court and down from its platform] toward [by 
the way of] the gate (I -A) whose prospect is toward 
the east, and measured it round about. . . . He meas- 
ured it by the four sides : it had a wall round about, 
five hundred reeds long [six great eubits to the reed] , 
and five hundred broad, to make a separation between 
the sanctuary [between that which was holy (E.V.) 
and exclusively for the priests] and the profane place 
[that which was common (R.V.) and therefore ex- 
cluded to the outer court]." (42: 15-20) This shows 
that the non-priestly class, the "great multitude", are 
classed with the common in the outer court of God's 
arrangement. Their less devotion to God, and their 
not separating themselves from the profane under 
Satan's organization, are the reason for such classi- 
fication. This picture therefore shows that God classi- 
fies his people and makes distinctions and separation 
between those most completely attached to and de- 
voted to him and those only partially so. "He that 
is unjust, let him be unjust still: and he which is 
filthy, let him be filthy still: and he that is righteous, 
let him be righteous still: and he that is holy, let 
him bo holy still."— Rev. 22: 11. 


(EsiisKiEif, Chapter 43) 
Jehovah's glory is above all. "0 Lord, our Lord, 
how excellent is thy name in all the earth ! who hast 
set thy glory above the heavens." (Ps. 8:1) His 
prophet had been caused to write: "When the Lord 
shall build up Zion, he shall appear in his glory." 
— Ps. 102:16. 

EzeK. 43 



The heaven-sent messenger now brings Ezekiel to 
the gate looking toward the east. "Afterward he 
brought me to the gate (I- A), even the gate that look- 
eth toward the east." (43: 1) This gate was directly 
in line with the porch and door to the temple. Jeho- 
vah's great Messenger approaches from that direction. 
(Mai. 3:1; 4:2) "For as the lightning eometh out 
of the east, and shincth even unto the west; so shall 
also the coming of [Jehovah's Messenger] the Son 
of man be."— Matt. 24: 27. 

All the light that comes to this earth comes from the 
direction of the east. "And, behold, the glory of the 
God of Israel came from the way of tho east, and his 
voice was like a noise [like the sound, E.V.] of many 
waters: and the earth shined with his glory." (43 : 2) 
This great event now taking place was foreshadowed 
on other occasions. When the tabernacle of the wil- 
derness was reared up the glory of the Lord filled it. 
"Tli en a cloud covered the tent of the congregation, 
and the glory of the Lord filled the tabernacle. And 
Moses was not able to enter into the tent of the con- 
gregation, because the cloud abode thereon, and the 
glory of the Lord filled the tabernacle." (Ex. 40:34, 
35) At the dedication of Solomon's temple the glory 
of the Lord 'appeared'. "And it came to pass, when 
the priests were come otit of the holy plaee, that the 
cloud filled the house of the Lord, so that the priests 
could not stand to minister because of the cloud: for 
the glory of the Lord had filled the house of the 
Lord."— HCi. 8:10,11. 

The vision that Ezokicl was given was far more 
wonderful and glorious than that which appeared at 
tho tabernacle and the prophetic temple, and was far 



Ezee. 43 

more significant. The appearing of Jehovah at his 
temple means that the "last days" of Satan's organi- 
zation have come and the time for the vindication of 
Jehovah's name is at hand. His glory came from the 
way of the east, the same direction as that from which 
the angel ascended having the seal of the living God 
with which to seal God's faithful servants. (Rev. 7:2) 
That the coming of Jehovah to his temple is of great- 
est importance is further signified by the fact that 
Ezekiel heard His voice "like the sound of many 
waters ' '. Thus the Lord calls attention to his coming 
in the most impressive manner, causing his message 
to be given a far-sounding proclamation. The world 
sees not his coming; but his faithful sons see it, and 
arc caused to give proper announcement thereof. 

The "earth" that "sinned with his glory" means 
the revealed part of Jehovah's organization, which 
is the remnant of spiritual Israel and yet on earth. 
Ezekiel in the spirit was in the land of Israel when 
he had this vision, showing that the vision comes to 
the covenant and devoted people of God, and not to 
the non-Judeans or "organized Christianity", so 
called. The coming of the Lord to his temple, there- 
fore, was the time of the fulfilment of the prophecy 
directed to his faithful sons, to wit: "Arise, shine 
[be enlightened, margin] ; for thy light is come, and 
the glory of the Lord is risen upon thee. For, behold, 
the darkness shall cover the earth [Satan's organiza- 
tion, and particularly "Christendom"], and gross 
darkness the people [those who use "organized Chris- 
tianity" for their selfish purposes] : but the Lord 
shall arise upon thee, and his glory shall be seen upon 
thee." (Isa. 60: 1, 2) This is the time for the testi- 

Ezek. 43 



mony to be delivered by God's people in the earth, 
and therefore the time for them to be enlightened. 
"Then the glory of the Lord went up from the cherub, 
and stood over the threshold of the house; and the 
house was filled with the cloud, and the court was 
full of the brightness of the Lord's glory. "—Ezek. 
10 : 4; see Vindication, Book One, page 118. 

When Jehovah sent Ezekiel to prophesy concerning 
the destruction of Jerusalem Ezekiel saw a like glory 
of Jehovah. "And it [the glory of the God of Israel] 
was according to the appearance of the vision which 
I saw, even according to the vision that I saw when 
I came to destroy the city [symbolic of "Christen- 
dom"] [prophesy that the city should be destroyed 
(margin), as directed by the Lord] r and the visions 
were like the vision that I saw by the river Chebar: 
and I fell upon my face." (43:3) At the very be- 
ginning of his prophecy Ezekiel tells of his vision of 
four cherubs and a great chariot of four wheels and 
of the firmament above them, and above which Jeho- 
vah sat upon his throne. (Ezek. 1 : 10-28 ; see Vindi- 
cation, Book One, page 22) Ezekiel was there given 
a vision of Jehovah's mighty organization and he fell 
npon his face. The vision pictured Jehovah's superi- 
ority over his organization. God's faithful remnant, 
whom Ezekiel foreshadowed, now must recognize Je- 
hovah's great organization and show proper venera- 
tion for it. They must worship and be fully obedient 
to "the higher powers". — Rom. 13:1. 

Jehovah's glory is not imaginary, but must be a 
manifestation of his power, and this is made known 
to the people of his organization. "And the glory of 



Ezek. 43 

the Lord came into the house [the sanctuary of the 
temple], by the way of the gate (I-A,E) whose pros- 
pect is toward the east." (43:4) The coming of the 
Lord to his temple indicates that the time of hostil- 
ities for the destruction of Satan's organization has 
arrived, by reason of the fact that he is accompanied 
by his living creatures of his great organization and 
it moves in great chariot-liko formation prepared for 

Fand advancing for war. 
It seems quite certain that the "living ereatures" 
and the "wheels" enter into the temple with Jehovah. 
Isaiah had a like vision in which he saw the seraphim 
with the Lord in the temple. "I saw also the Lord 
sitting upon a throne, high and lifted up, and his train 
filled the temple. Above it stood the seraphims : each 
one had six wings; with twain he covered his face, 
and with twain he covered his feet, and with twain 
he did fly." (Isa. 6:1,2) This supports the conclu- 
sion that his war-chariot and living creatures enter 
into the temple with the Lord. This would also in- 
dicate that the Lord, coming to his temple, would first 
awaken out of death the sleeping saints who had died 
faithful, and bring these into the temple, and that 
then he would gather unto himself all the remaining 
living creatures of his organization, including his 
remnant now on the earth. The presence of the holy 
angels with the Lord in his temple is shown. (Rev. 
15:6; Matt. 25:31) "And I will shake all nations, 
and the desire of all nations shall come [Christ Jesus 
coming into the temple as Jehovah's Messenger, but 
followed also by the members of his body] ; and I 
will fill this house with glory, saiUi the Lord of hosts." 
—Hag. 2:7. 

Ezek. 43 



Because the glory of the Lord God appeared by way 
of the gate whose prospect is toward the east, that 
gate was sanctified. Thereafter it was closed. (44:1-3) 
The prophecy indicates that now Jehovah takes up his 
abiding place at the temple, as nowhere else in the 
prophecy is it shown that he leaves the temple. 

Men do not prophesy by their own power, nor do 
men interpret prophecy. "So the spirit took me up, 
and brought me into the inner court; and, behold, 
the glory of the Lord filled the house." (43: 5) The 
remnant do not by man's wisdom discern the arrival 
of the Lord at his temple. It is the spirit of the Lord 
that enables the remnant to see that the Lord has 
come to his temple. Many who claim consecration to 
the Lord have not discerned this great truth, and 
thus is shown that the spirit of the Lord has not in- 
structed them. Ezokicl was brought into the inner 
court by the spirit of the Lord. The non-pricstly class 
is not granted the privilege of having this elose-up 
view of the Lord's presence. It is the priestly class 
that are in the temple, and who behold the glory of the 
Lord. Under such circumstances every one in the 
temple must speak of the glory of Jehovah. (Ps. 29 : 9) 
The Prophet Ezckiel, in another chapter, described 
a polluted and unclean temple made so by those who 
professed to be servants of God. There is a great con- 
trast between that evil house and the clean and un- 
defiled temple to which the Lord comes. Ezekiol was 
the only man in the temple at the time of the incom- 
ing of God's glory, and with him was God's angel, the 



Ezek. 43 

heaven-sent messenger, his guide. The vision is a very 
intimate one of the Lord to his servant, but the rem- 
nant whom Ezekiel pictured are commanded to tell 
others of God's people about it. In obedience to this 
commandment the faithful have been telling others 
about the temple of Jehovah. 

It was in the spring of 1918 that the Lord Jesus, 
as the representative of Jehovah, appeared at the tem- 
ple, and from that, time forward the glory of Jehovah 
has been there. "And I heard him speaking unto me 
out of the house; and the man stood by me." (43: 6) 
"When Ezekiel heard the Lord speaking to him the 
man stood by him. "The man" was the heavenly mes- 
senger, and this pictures the heavenly messengers or 
angels of the Lord now used by the Lord in behalf of 
the remnant. These angels arc invisible to human eyes 
and are there to carry out the orders of the Lord. 
No doubt they first hear the instruction which the 
Lord issues to his remnant and then these invisible 
messengers pass such instruction on to the remnant. 
The facts show that the angels of the Lord with him 
at bis temple have been thus rendering service unto 
the remnant since 1919, The Lord from his lioly tem- 
ple speaks: "Hear, all ye people; hearken, earth, 
and all that therein is : and lot the Lord God be wit- 
ness against you, the Lord from his holy temple." 
(Mie. 1 : 2) The faithful remnant in 1922 began to 
hear and to respond: "Also I heard the voice of the 
Lord, saying, Whom shall I send, and who will go 
for us? Then said I, Here am I; send me. And he 
said, Go and tell this people, Hear ye indeed, but un- 
derstand not; and see ye indeed, but perceive not," 
— Isa. G : 8, 9. 

Ezbe. 43 



That the temple company will have part in the vin- 
dication of Jehovah's name, and glorify his hoiy name, 
is shown by the words of the Lord spoken to Ezekiel : 
"And he said unto me, Son of man, the place of my 
throne, and the place of the soles of my feet, where 
I will dwell in the midst of the children of Israel for 
ever, and my holy name, shall the house of Israel no 
more defile, neither they, nor their kings, by their 
whoredom, nor by the carcases of their kings in their 
high places [in their death, A.B.V., margin]." (43: 7) 
The temple of which Ezekiel had a vision is a rep- 
resentation of Cod's royal house, his kingly organiza- 
tion. Here at the temple Jehovah makes the faithful 
anointed members of his organisation to be kings and 
priests with Christ. (Rev. 1:6) Jehovah's organiza- 
tion is the place of his rest. (Ps. 132:13,14) It is 
therefore 'the place of the soles of his feet'. His en- 
tire organization is subject to him, as it is written: 
"The head of Christ is God." (1 Cor. 11:3) His 
organization is his dwelling place. This corresponds 
with Revelation 21 : 3. 

The prophetic house of Israel defiled the name of 
Jehovah, but the real or royal house after the spirit 
will never defile his holy name. "Christendom" by 
her ruling factors has greatly defiled the name of Je- 
hovah God. That wicked organization has tried to 
make Christ to have eoncord with Satan's organiza- 
tion and to make the temple of God have agreement 
with idols. (2 Cor. 6 : 15, 16 ; Rev. 17 : 1, 2) The kings 
of the earth and their allies, the faithless "Christen- 
dom", have at all times of their existence been no 
better than dead carcasses, becaiisc they were dead in 
trespasses and in sins. The hypocritical claims of such 



Ekek. 43 

that they represented God have greatly reproached 
and defamed his holy name, but they will never be 
permitted to do so again. 

The Lord then told Ezekiel how the hypocritical 
religionists had defiled his name, and what should be 
their fate: "In their setting of their threshold by my 
thresholds, and their post by my post, and the wall 
between me and them ; they have even defiled my holy 
name by their abominations that they have committed : 
wherefore I have consumed them in mine anger." 
(43:8) The worldly rulers have made God's sacred 
temple to appear as a common thing. Politicians, Big 
Business, and the clergy have used the name of the 
Lord for their own wicked and selfish purposes. They 
have set up a state religion in the name of the Lord 
God, and have told the people that such state religion 
must be practiced by them. They have suppressed the 
truth and God's witnesses in the truth. The clergy 
and their allies have held forth politics and what is 
called "patriotism" as the obligation which God has 
laid upon his people. They have adopted their abom- 
inable tiling, the League of Nations, as a substitute 
for God's kingdom, and have placed it in God's holy 
place. Such defiling will no longer be possible under 
God's arrangement. (45: 1-6) Because of these abom- 
inable tilings committed by "Christendom" God con- 
sumes them in his anger. The words "I have con- 
sumed them in mine anger" are prophetic words of 
what Jehovah will do at Armageddon to these de- 
filcrs, iust as ho did to the ancient kings of typical 

The Lord now in his temple says to Ezekiel, and 
therefore to the class whom Ezekiel represents: "Now 

Ezek. 43 



let them put away their whoredom, and the carcases 
of their kings, far from mc, and I will dwell in the 
midst of them for ever." (43:9) These words con- 
stitute a warning to God's remnant now, and to all 
who have made a covenant to do Jehovah's will. In 
the land of "Christendom", and within the church 
systems, there are those who have made a covenant 
with God and who think to make themselves accept- 
able by self-righteousness, and yet at the same time 
they affiliate with the ruling factors of Satan's or- 
ganization, who arc like dead carcasses. These must 
be put away. "Thou son of man, shew the house to 
the house of Israel, that they may be ashamed of their 
iniquities; and let them measure the pattern." 
(43 : 10) This is a commandment to the faithful rem- 
nant to make known to all "Christendom" God's pur- 
poses. The purposes of Jehovah are symbolized in this 
visionary temple. This message must go to the "pris- 
oner" class, and to the self-righteous, that they may 
have an opportunity to discern the difference between 
the holy and the unclean, and between God's organi- 
zation, and his works, and the works and organization 
of Satan the enemy. 

A knowledge of their real condition should make 
the "great multitude" ashamed. "And if they be 
ashamed of all that they have done, shew them the 
form of the house, and the fashion thereof, and the 
goings out thereof, and the comings in thereof, and 
all the forms thereof, and all the ordinances thereof, 
and all the forms thereof, and all the laws thereof ; 
and write it in their sight, that they may keep the 
whole form thereof, and all the ordinances thereof, and 
do them." (43:11) This command applies to God's 


Ezek. 43 

remnant now. "This is the law of the house; Upon 
the top of the mountain, the whole limit thereof round 

about shall be most holy. Behold, this is the law of 
the house." (43: 12) The profane and unclean must 
keep away from the temple ground. The house of 
the Lord is high up; "the mountain of the Lord's 
house. ' ' (Isa. 2 : 2, 3) The temple proper is built upon 
the third or topmost platform above the ground that 
is outside of the wall. The entire enclosure is on the 
top of the great mountain. (40:2) This shows that 
Jehovah's royal house or temple class surmounts the 
mountain of God's organization and is the capitol of 
that organization. 

The Lord Jesus Christ is the great sacrificing Priest, 
and Ms service is all-sufficient for the atonement of 
sin. The remnant are shown the measurements of the 
altar, that they may have an appreciation of what 
sacrifices they may offer. "And there was given me 
a reed like unto a rod : and the angel stood, saying, 
Rise, and measuro the temple of God, and the altar, 
and them that worship therein." (Eev. 11: 1) "And 
these are the measures of the altar {1-1} after the 
cubits: The cubit is a cubit and an handbreadth ; 
even the bottom {Diagram V) shall be a cubit, and the 
breadth a cubit, and the border (V-v) thereof by the 
edge thereof round about shall be a span: and this 
shall be the higher place of the altar. And from the 
bottom upon the ground even to the lower settle shall 
be two cubits, and the breadth (V-w) one cubit; and 
from the lesser settle even to the greater settle shall 
be four cubits, and the breadth one cubit. So the altar 

Ezkk. 43 



shall be four cubits; and from the altar (V-z) and 
upward shall be four horns (V-y). And the altar shall 
be twelve cubits long, twelve broad, square in the four 
squares thereof. And the settle shall be fourteen cubits 
long, and fourteen broad in the four squares thereof ; 
and the border (V-x) about it shall be half a cubit; and 
the bottom thereof shall be a cubit, about; and his stairs 
[the steps thereof, B.V.] shall look toward the east." 
(43 : 13-17) The hearth of the altar is foursquare. In 
offering the sacrifice the high priest ascends the steps 
with his face toward the door of the temple, moving 
in the same direction as the sun moves across the sky. 
The altar here described (/-/} is different from the 
"altar of wood" (IV-s) situated in the holy of the 
temple. (41:22) Primarily the altar here represents 
the ransom sacrifice of Christ Jesus. The Lord Jesus 
stated that his blood is the blood of the New Covenant; 
therefore the altar must represent sacrificial priv- 
ileges in connection with the New Covenant, which 
must be validated at Mount Zion with the blood of 
Christ Jesus. The faithful followers of Christ, Jesus, 
and therefore members of the royal priesthood, offi- 
ciate at this altar by reason of the fact that they are 
'made able ministers of the new covenant'. (2 Cor. 
3:0) Jehovah selects those of the royal priesthood, 
and with that man has no deciding power whatsoever. 
"And thou shalt give to the priests the Levites that 
be of the seed [house] of Zadok, which approach [are 
near, R.V.] unto me, to minister unto me, saith the 
Lord God, a young bullock for a sin offering." 
(43: 19) The heavenly priesthood will not be of the 
ancient Aaronic priesthood. The clergy of "Christen- 
dom" will be no part thereof. Not even Christ Jesus 



Ezek. 43 

selects these places for himself. "So also Christ 
glorified not himself to be made an high priest ; but 
he that said unto him, Thou art my Son, to day have 
I begotten thee. As he saith also in another place, 
Thou art a priest for ever after the order of Mel- 
chisedee. " (Heb. 5:5,6) Jehovah decides the entire 
matter. All of the royal priesthood are selected by 
Jehovah, and these are with Christ Jesus, the High 
Priest, at the inauguration of the New Covenant. 

As Christ Jesus approaches to the inauguration of 
the New Covenant he approaches Jehovah God with 
the merit of his own human sacrifice (this berug pic- 
tured in this prophecy by "a young bullock for a 
sin offering"), which sacrifice was made in behalf of 
mankind. The undcr-priests accompany him at the 
presentation of his merit. The application of his merit 
in behalf of mankind is pictured in verses twenty and 
twenty-one. The true and meritorious 'blood sprin- 
kling' takes place at the inauguration of the New Cove- 
nant. "And to Jesus the mediator of the new cove- 
nant, and to the blood of sprinkling, that speaketh 
better things than that of Abel."— Heb. 12:24. 

The offering of the kid is not made at the same time, 
but on the second day. "And on the second day thou 
shalt offer a kid of the goats without blemish for a 
sin offering; and they shall cleanse the altar, as they 
did cleanse it with the bullock." (43:22) The "kid 
of the goats" represents the members of the body of 
Christ, the undcr-priosthood, and this illustration 
shows that the sacrifice of the body by the Lord is 
only secondary in significance in connection with the 
sin-offering and in the inauguration of and carrying 
into effect of the New Covenant. The body members 

Ezek, 43 



have part in it by reason of the fact that they are 
part of the priesthood, but the real value is in Christ 
Jesus himself. 

The burnt offering determines the aceeptableness of 
the sin-offering: "When thou hast made an end of 
cleansing it, thou shalt offer a young bullock without 
blemish, and a ram out of the flock without blemish. 
And thou shalt offer them before the Lord, and the 
priests shall east salt upon them, and they shall offer 
them up for a burnt offering unto the Lord. Seven 
days shalt thou prepare every day a goat for a sin 
offering: they shall also prepare a young bullock, 
and a ram out of the flock, without blemish." 
(43 : 23-25) The offering of the bullock as a sin-offer- 
ing is followed by the burnt offering which is evidence 
of God's acceptance of the sin-offering. During the 
entire Christian era God has been accepting those 
who will finally constitute members of the body of 
Christ, and who arc pictured by the sin-offering of the 
"kid of the goats", which was offered on each day 
for seven days. "Seven days shall they purge [make 
atonement for] the altar, and purify it; and they shall 
consecrate themselves." (43: 26) The closing hours of 
the 'seventh day' arc now here and the purging or 
atoning work will soon end, and then the inauguration 
of the New Covenant shall take place and it shall be 
put in operation for all mankind. 

The end of the period of sacrifice will mark the 
end of the "seven days", "And when these days are 
expired, it shall be, that upon the eighth day,- and 
so forward, the priests shall make your burnt offer- 
ings upon the altar, and your peace offerings ; and I 
will accept you, saith the Lord God." (43:27) The 



Esask, 44 

"eighth day" is the day or time following the period 
of sacrifice ; hence it marks the beginning of the judg- 
ment day of the individuals of mankind under the 
terms of the New Covenant. Then the people will be 
calling on the name of the Lord "to serve him with 
one consent", and the royal priesthood will be serv- 
ing as mediator for the people with God. The work 
of reconciliation will continue during the thousand- 
year reign, and at the conclusion thereof "I will ac- 
cept you, saith the Lord God". That will mark the 
time when Christ Jesus turns over the kingdom to 
Jehovah.— 1 Cor. 15 : 24. 


(KMKIHiL, Okaftisr 44) 

From the inner court Ezekiel was brought to the 
east gate. "Then he brought me back the way of the 
gate of the outward sanctuary [the outer gate of the 
sanctuary, B.V.], which lookcth toward the east, and 
it was shut." (44 : 1) This gate (I-A) is the entrance- 
way from the outside into the outer court. The 
gate "which lookcth toward the east" is the one that 
Jehovah's glory used in entering into the temple. This 
gate Ezekiel saw was shut. To say the closing of this 
gate would indicate that the claim made by some that 
the remnant class in the temple will never fall out 
is an erroneous claim. The remnant are now in the 
temple, but faithfulness unto death marking their 
complete change in the likeness of the Lord Jesus 
Christ must be maintained, in order to abide there 
for ever. 

To be sure, the 'narrow way to life' will be closed 
in God's due time, but the 'shut gate' seen by Ezekiel 

Bzek. 44 


does not seem to refer to the closing of the narrow 
way to life. Rather it seems to mean this, that since 
the coming of the Lord to the temple the privilege of 
entering into the royal house of Jehovah is seen to 
rest entirely with Jehovah, and with no creature. No 
man takes this honor to himself; but the man must 
first receive the call from Jehovah, accept and respond 
to that call, and then prove faithful according to the 
measurements or requirements of the Lord. Such a 
man is not anointed to the kingdom as soon as he is 
spirit-begotten. It is only after he has proved faithful 
up to a certain point that then he is anointed and is 
pictured as entering the temple. Jehovah has declared 
that he will give this honor to none besides his 'elect 
servant' class; henco it is closed to all others. (Isa. 
42: S) It was in the year 1930 that the Lord caused 
to be published in The Watchtower the clearer view 
of the way into "Jehovah's Royal House", and since 
then the remnant discerned clearly how "shut" a 
proposition God's royal house is. {The Watchtower, 
January 15 to March 15, 1930) Only those who com- 
ply with the rules or measurements can enter. 

The reason for the shutting of this outer gate is then 
told to Ezekiel. ' ' Then said the Lord unto me, This gate 
shall be shut, it shall not be opened, and no man shall 
enter in by it; because the Lord, the God of Israel, 
hath entered in by it, therefore it shall be shut." 
(44:2) This decrco Jehovah declares to him "that 
hath the key of David, [him] that openeth, and no 
man shutteth; and shutteth, and no man openoth". 
(Rev, 3:7) Jehovah gives this honor to whomsoever 
he will. (Isa. 42:8; Lleb. 5:4-6) It is certain that 
the Lord's angels look well to the safeguarding of the 



Ezek, 44 


EZEK. 44 



entrance and carefully inspect every one who is pre- 
sented at that gate. Elsewhere it is shown under what 
circumstances, and when, and to whom, the east inner 
gate (I-E) is opened.— 46 : 1-8, 12. 

The Scriptures give abundant proof that the faith- 
ful prophets of God will be given by the Lord the 
honorable place of "princes in all the earth". "As 
for the prince, be shall sit therein as prince to eat 
bread before the Lord ; he shall enter by the way of the 
porch (Hl-]i) of the gate (I-A), and shall go out by the 
way of the same." (44: 3, R-V.) These faithful men 
of old will be perfect hitman creatures when resur- 
rected and will be representatives of the Lord on 
earth, the great "Prince of life". These men have a 
"better resurrection" than other men, and thus enter 
into the glory of God. In support of this conclusion 
Jesus said: "Ye shall see Abraham, and Isaac, and 
Jacob, and all the prophets, in the kingdom of God, 
and you yourselves thrust out." (Lnke 13: 28) "And 
when one of them that sat at meat with him heard 
these things, he said unto him, Blessed is he that sball 
eat bread in tbe kingdom of God." (Lnke 14:15) 
The faithful men who are made "princes in all the 
earth", sitting in the outer gate, do not detract from 
the glory of God that first passed through it. "He 
shall enter by the way of the porch of that gate (1-A), 
and shall go out by the way of the same." But nolo 
that these princes do not enter the inner court {I-II) 
or step over the inner threshold of the east inner gate. 

The "prince" docs not enter the "inner court", 
which is a precinct of the priests. The close prox- 
imity, however, shows the close relationship that 
shall obtain between the royal priesthood and the 

faithful prophets of God who will be made princes 
in all the earth. The word "prince" here includes 
all these princes. These are given an honor that the 
"great multitude" or non-priestly Levites will not 
enjoy. The princes enjoy this honor only because they 
arc the earthly representatives of those to whom Je- 
hovah gives his glory, to wit, the royal priesthood. 

Ezchiel is then brought into the inner court (I-H) 
by way of the north gate (I-E 1 ). "Then brought he 
mc the way of the north gate before the house: and 
I looked, and, behold, the glory of the Lord filled the 
house of the Lord; and I fell upon my face." (44: 4) 
The cast gate (I-E) being shut by the Lord, Ezekiel 
is led from the cast gate and goes north and around 
and enters the inner court through the north gate 
(JVE 1 ) used by the priests. Ezekiel beholds the glory 
of the Lord rilling the temple and he falls down to 
worship. After this he sees God's river of life, the 
waters of which flow forth from the temple. He hears 
further instructions of the Lord from this time on- 
ward, as the record shows down to chapter forty-sis, 
eighteenth verse. Since the remnant have discerned the 
'shut gate' proposition they have beheld Jehovah's 
glory in his temple in a far greater degree than ever 
before. "The Lord is in his holy temple, the Lord's 
throne is in heaven: bis eyes behold, his eyelid-i try, 
the children of men." (Ps. 11 : 4) "But the Lord is in 
his holy temple: let all the earth keep silence before 
him."— Hah. 2; 20; see also Ezek. 10: 3, 4; Isa. 6 : 1-5. 

The instruction given to Ezekiel begins: "And the 
Lord said unto me, Son of man, mark well, and be- 
hold with thine eyes, and hear with thine ears, all 
that I say unto theo concerning all the ordinances of 



Ezair. 41 

the house of the Lord, and all the laws thereof ; and 
mark well the entering in of the house, with every 
going forth of the sanctuary." (44:5) Judgment be- 
gins at the house of God. (1 Pet. 4: 17) Ezekiel is told 
to mark well what he sees and hears. "The hearing 
car, and the seeing eye, the Lord hath made even both 
of them." (Prov. 20:12) God has graciously given 
both the hearing ear and the seeing eye to his faithful 
remnant now on earth. Ezekiel is thus made to occupy 
the position of a law-transmitter to God's people like 
unto Moses declaring unto Israel the tabernacle pat- 
tern shown to him in the mountain. (Heb. 8:5; Ex. 
25:40) God's remnant is now being thus used. Je- 
hovah's commandments must now be called to the 
attention of his covenant people, and these command- 
ments must be observed and kept by them. The man- 
ner of the remnant in serving God in going in and 
out of his temple service is very important to observe. 
We must get acquainted with his gates of praise and 
must use them as he has commanded. His organiza- 
tion directions must be observed and obeyed. 

ltebellious "Christendom" must be warned. "And 
thou shalt say to the rebellious, even to the house of 
Israel, Thus saith the Lord God, ye house of Israel, 
let it suffice you of all your abominations." (44:6) 
Therein is the "great multitude". "Christendom" 
must be told that "the end of all things is at hand" 
and that the time for the end of their abominations 
has come. Let this suffice them for all time. The mes- 
sage of warning that the remnant has delivered to 
"Christendom", and particularly that message first 
proclaimed July 26, 1931, was hero clearly foretold. 
"Christendom" has committed many abominations in 

Ezek. a 



the name of the Lord. "In that yc have brought into 
my sanctuary strangers, uncircumcised in heart, and 
uncircumciscd in flesh, to be in my sanctuary, to 
pollute it, even my house, when ye offer my bread, the 
fat and tiie blood, and they have broken my covenant, 
because of all your abominations. " (44 : 7 ) The clergy 
have brought into what they called 'the church of 
Christ and of God' those who made no pretense of 
consecration to do the will of God, wlio were not justi- 
fied by the shed blood of Christ Jesus, and who then 
had no faith in the merit of his sacrifice. Many of 
these so-called "pillars in the church" of "Christen- 
dom" wholly repudiate the blood of Christ and the 
Word of God. 

The clergy have had no real, honest concern about 
God's house and its reputation, but have been ready 
to let it be polluted by bringing in those men of un- 
cleanness, just so they could get members into their 
congregations for support and from whom they re- 
ceived collections. They have opened their arms to 
the big and corrupt politicians, the capitalists and the 
crooks, and have invited them to come in and share 
their delicacies, and paid them for so doing by giving 
them their support and full cooperation in their op- 
pressive schemes. In the face of such abominations 
the clergy have broken God's everlasting covenant by 
participating in the shedding of human blood, and 
also their covenant which they have claimed to have 
with God to do his will and his service. Assuming 
his name and the name of Christ they were in at least 
an implied covenant to do God's will, and such they 
have utterly failed to do. They must be warned, and 
the remnant is now engaging in that very work. 





Jehovah has caused the greatest amount of testi- 
mony work to be done within the realms of "Christen- 
dom", manifestly because therein is practiced the 
greatest amount of hypocrisy and are found the great- 
est abominations. "And ye have not kept the charge 
of mine holy things: but ye have set keepers of my 
charge in my sanctuary for yourselves." (44: 8) Je- 
hovah 's witnesses have carried the message of truth 
to the people throughout " Christendom "/but instead 
of listening to this message many people have had 
itching ears to hear themselves approved by the con- 
scienceless and paid clergymen. Hence they have pre- 
ferred to select "learned clergymen" for themselves, 
to whom they have paid their dues ; that they might 
listen to the wisdom of men, which does not require 
obedience to God and to his righteous laws. "A 
wonderful and horrible thing is committed in the 
land ; the prophets prophesy falsely, and the priests 
bear rule by their means ; and my people love to have 
it so: and what will ye do in the end thereof?" — 
Jer. 5 : 30, 31. 

Today the clergymen do not tell the people of the 
Word of God, but preach about things that are en- 
tirely foreign to his Word. Jehovah God has Ms own 
organization by and through which, he dispenses 
"meat in due season" for those who walk in the right 
Way. It is not man's message, but God's Word of 
truth, that is dispensed. Those who have left the 
Society, or earthly part of God's organization, and 
who choose to follow human leaders, are guilty of 
the same offense, and hence are judged and gathered 
out of the family of God. 

Es»:k, 44 



The angels have stood guard at the temple gate and 
carried out the instructions of the Lord. (Matt. 
13:41) No unclean shall enter therein; and those 
who ensnare others, and work contrary to God's law, 
are unclean, and hence excluded. "Thus saith the 
Lord God, No stranger, uncireumcised in heart, nor 
un circumcised in flesh, shall enter into my sanctuary, 
of any stranger that is among the children of Israel." 
(44: 9) It is now well known that the judgment of 
the Lord began in 1918 and there followed a sweeping 
change from and after that time in the personnel of 
those who 'keep his commandments and do that which 
is pleasing in his sight', and who carry on his work 
as ho has organized it. Christ Jesus has closed the 
door to "Christendom" and to the "evil servant" 
class; hence the fulfilment of the prophecy of Isaiah 
52: 1: "Awake, awake; put on thy strength, Zion; 
put on thy beautiful garments, Jerusalem, the holy 
city: for henceforth there shall no more come into 
thee the uncireumcised and the unclean." 

Only those who respond to God's invitation to the 
kingdom are ever in line for the kingdom. Many who 
were begotten of the spirit of Gcd gave no further 
hcccl to learning and obeying his commandments. 
"And the Lcvitcs that are gone away far from me, 
when Israel went astray, which went astray away 
from me after their idols ; they shall even bear their 
iniquity." (44:10) The Lcvitcs did not come into 
line for the priesthood; and likewise the "great mul- 
titude" class (Rev. 7: 9-17) never did respond to the 
call for the kingdom and come into line for a place 



Ezeit. 44 

in the royal house of Jehovah. They have been held 
back by selfishness or some other sort of idol. They 
have made idols of their congregational organizations, 
which they call by the name of "the church". Thus 
many have been held back from, a full devotion to the 
Lord God and have gone along in the same crowd with 
the unconsecrated and unclean and have wandered far 
from the Lord. They have been held prisoners by 
their church affiliations and by their clergy. They 
must bear their iniquity, not in heaven, but in their 
last days on the earth. At the present time they arc 
in the 'prison houses', but in due time they will come 
in for what Samson received just before the falling 
down of the house. 

The fact that they are not awarded the "prize of 
the high calling" cannot be construed as 'iniquity 
bearing', because they never even responded to that 
call. Keceiving life at all as spirit creatures is a gra- 
cious consideration and gift from Jehovah to them, 
and therefore could not be a punishment. They re- 
ceive life because of their finally keeping their integ- 
rity under the great and final test. Their iniquity 
must and will be borne when the old structure falls 
and completely collapses. (Zceh. 14:2) Suffering an 
ignominious death rather than to deny the Lord will 
cause the Lord to finally approve the "great multi- 
tude 1 ' class. Because washing their robes in the blood 
of the Lamb denotes their approval by Jehovah, it is 
written: "Therefore are they before the throne of 
God, and serve him day and night in his temple: and 
he that sittoth on the throne shall dwell among them. ' ' 
(Rev. 7:15) In harmony with this Ezekiel records j 
"Yet they shall be ministers in my sanctuary, having 

Ezek. 44 



charge at the gates of the house, and ministering to 
the house : they shall slay the burnt offering and the 
sacrifice for the people, and they shall stand before 
them to minister unto them. " (44 : 11) Before leaving 
the earth they will praise God at his gates. 

They are given a place in the organization of Jeho- 
vah and "shall slay the burnt offering and the sacrifice 
for the people". Evidently they slay these burnt 
offerings at the north gate, where the tables arc. lo- 
cated for the dressing of the sacrifice. (40:39-43) 
They were not admitted into the inner court, but. the 
farthest they would go would be the "porch" (Il-h) 
at the north inner gate {I-E x ), where are located four 
tables, two on each side of the passageway, or they may 
use the four tables situated outside of the entry way of 
the north gate. They minister unto the people, but that 
cannot bo compared with the privilege of minister- 
ing to Jehovah, which the members of the royal priest- 
hood enjoy. The office of the "great multitude" 
seems to mean that they have some intermediate work 
between the peoples of earth and The Christ, that of 
making the offerings of the people ready to bo re- 
ceived by Christ, who in turn would offer them to 
Jehovah. This is indicated by the fact that the Levites, 
picturing the "great multitude", "slay the burnt 
offering" before turning the same over to the priest. 
The "great multitude" was foreshadowed by the 
scapegoat. Aaron the priest imputed to the. snupegoat 
all the iniquities of the children of Israel and all of 
their transgressions and sins. "And Aaron shall lay 
both his hands upon the head of the live goat, and 
confess over him all the iniquities of the children of 
Israel, and all their transgressions in all their sins, 



EZETC. ii 

Ezek. 44 



putting them upon the head of the goat, and shall 
send him away by the hand of a fit man into the wil- 
derness. And the goat shall boar upon him all their 
iniquities unto a laud not inhabited : and he shall let 
go the goat in the wilderness." (Lev. 16:21,22) In 
harmony with that picture the Lord says of the "great 
multitude": "Because they ministered unto them be- 
fore their idols [their church systems, the clergy and 
SBefa like], and caused the house of Israel to fall into 
iniquity [became a stumblingblock of iniquity unto 
the house of Israel, It.V.\ ; therefore have I lifted up 
mine hand against them, saith the Lord God, and 
they shall bear their iniquity. And they shall not 
come near unto me, to do the office of a priest unto 
me, nor to come near to any of my holy things, in 
the most holy place ; but they shall bear their shame, 
and their abominations which they have committed." 

This shows that the "great multitude" cannot be 
recipients of the divine nature at the resurrection. 
The divine nature would be too intimate a privilege 
for them. Their course of action while on the earth 
is not wholly towards Jehovah, and they will not be 
given the "most holy" privileges in heaven, That 
which will doubtless cause members of the "great 
multitude" to weep tears of bitterness is the fact that 
they have brought reproach upon the name of Jehovah 
and have failed to have any part in the vindication 
of his name. They will be glad for any place where 
they may live forever in happiness, but when they 
fully realize how they have participated in defaming 
tlic name of the Most High they will be in great dis- 
tress and bitterness. Thereafter God will extend his 

mercy toward them and wipe away their tears. — Rev. 

When cleansed the "great multitude" will be gra- 
ciously given a place of service before the royal house. 
"But [yet, R.V.] I will make them keepers of the 
charge of the house, for all the service thereof, and 
for all that shall be done therein." (44:14) God's 
law governing the Levites who foreshadowed the 
"great multitude" provides: "And thy brethren also 
of the tribe of Levi, the tribe of thy father, bring thou 
with thee, that they may be joined unto thee, and 
minister unto thee: but thou and thy sons with thee 
shall minister before the tabernacle of witness. And 
they shall keep thy charge, and the charge of all the 
tabernacle : only they shall not come ni^h the vessels 
of the sanctuary and the altar, that neither they nor 
ye also die. And they shall be joined unto thec, and 
keep the charge of the tabernacle of the congregation, 
for all the service of the tabernacle ; and a stranger 
shall not come nigh unto you." (Num. IS: 2-4) This 
proves that the "great multitude" will be subordinate 
to the royal family of God, serving before the throne. 
—Rev. 7 : 15. 


Jehovah declared his purpose to have a royal priest- 
hood after the order of Melchizedek. Christ Jesus is 
the Head of this priesthood, and with him are asso- 
ciated one hundred and forty-four thousand undcr- 
priests. (Ps. 110:4; 1 Pet. 2:9, 10) Ezekicl is given 
instructions concerning the service of the priesthood : 
"But the priests the Levites, the sons of Zadok, that 
kept the charge of my sanctuary when the children 



Ezek. 44 


of Israel went astray from me, they shall come near 
to me to minister unto me, and they shall stand before 
mc to offer unto me the fat and the blood, saith the 
Lord God. " (44 : 15) The royal priests are divine sons 
of the RIGHTEOUS ONE JAH. The Aaronie priest- 
hood was taken from the tribe of Levi. The high 
priesthood of Zadok dates from King David's day. 
(2 Sam. 8: 17 ; 15: 24-36 ; 19: 11; 20: 25) The Zadok 
family was fittingly chosen because of faithfulness to 
God and ins kingdom interests as represented by King 
David. This is proof that it is faithfulness to God 
in the performance of duty that brings his approval. 

The family of Zadok was descended from God's 
favored priest Phinehas, but not through the unfaith- 
ful house of the high priest Eli, but through Amariah 
and Ahitub. (1 Chron. 6:1-8, 50-53) "So Solomon 
thrust out Abiathar [descendant of Eli] from being 
priest unto the Lord; that be might fulfil the word 
of the Lord, which he spake concerning the house of 
Eli in Shiloh." (1 Ki. 2:27) "And I will raise me 
up a faithful priest, that shall do according to that 
which is in mine heart, and iu my mind: and I will 
build him a sure house : and he shall walk before mine 
anointed [King] for ever. And it shall come to pass, 
that every one that is left iu thine [Eli's] house shall 
come and crouch to him for a piece of silver and a 
morsel of bread, and shall say, Put mc, I pray thee, 
into one of the priests' offices, that I may eat a piece 
of bread."— 1 Sam. 2: 35, 36. 

In Ezekiel's day these priests, "Lcvites, the sons 
of Zadok," were represented by the high priest Je- 
hozadak, which means "Jehovah is just" (1 Chron. 
6: 14, 15), and by his successor Joshua, meaning " Jc- 


Ezek. 44 



hovah saves". (Hag. 1 : 12 ; Zech. 3 : 1, 8, 9 ; G : 11, 12) 

This same Joshua was the high priest who, together 
with Zerubbabel, built, the prophetic temple at Jeru- 
salem after the return of the Israelites from Babylon. 
These priests remained faithful to God, which is 
shown by the prophecies of Haggfii, Zcchariah and 
Ezekiel, Jehovah speaks with commendation and ap- 
proval of Phinehas, in Numbers 25 : 11-13, because of 
his faithfulness. Eli's priestly house pictures those 
who arc unfaithful to their covenant with God and 
who join the Antichrist. 

In 1917 to 1918 a crucial test came upon the people 
•of God, and out of that test came the "faithful and 
wise servant" class pictured by "the sons of Zadok 
that kept the charge of my sanctuary when the chil- 
dren of Israel went astray from me". This strongly 
supports the conclusion that after God calls one to the 
kingdom and that call is accepted the called one must 
bo put to a test in order to determine his faithfulness 
and must prove faithful under such test before being 
chosen and anointed to a place in the royal priesthood. 
The approved ones, says the Lord, "sliall stand before 
me to offer unto me the fat and the blood." The fat 
and the blood were special parts of the sacrifice that 
belonged exclusively to Jehovah God, and which were 
offered to him by the priests. The life is in. the blood, 
and Jehovah is the only source of life. "And the 
priest shall burn them upon the altar : it is the food 
of the offering made by fire, for a sweet savour. All 
the fat is the Lord's, It shall be a perpetual statute 
for your generations, throughout all your dwellings, 
that ye eat neither fat nor blood." (Lev. 3: 16, 17) 
"For the life of the flesh is in the blood: and I have 


Ezek. 44 

given it to you upon the altar, to make an atonement 
for your souls: for it is the blood that maketh an 
atonement for the soul." — Lev. 17:11. 

The faithful priesthood of the sons of Zadok pic- 
tured or represented the faithful who were chosen to 
membership in the royal priesthood and made mem- 
bers of Jehovah's royal house. "They shall enter into 
my sanctuary, and they shall come near to my table 
(IV-x), to minister unto mo, and they shall keep my 
charge." (44:16) There was no ark of the covenant 
or mercy seat for the priests to come near in this tem- 
ple (I-L; IV-L) which Esckiel saw, and this for the 
reason that Jehovah is now at his temple. "The altar 
of wood" was there, which is called "the table that 
is before the Lord". Jehovah's anointed ones yet on 
the earth do now come near to this table before the 
Lord in the secret place of the Most High, not be- 
cause of their own perfections, but, because of the 
righteousness and perfection of Christ Jesus, the 
Head of the royal priesthood. Jehovah's confidence 
in this priesthood is shown by the fact that they 
"minister unto me [Jehovah], and they shall keep 
my charge". 

This is the class that 1ms access to the inner court. 
Because the east gate is shut, they must enter at 
other gates: "And it shall come to pass, that, when 
they enter in at the gates (l-E 1 , E*) of the inner court, 
they shall be clothed with linen garments ; and no wool 
shall come upon them whiles they minister in the 
gates of the inner court, and within." (44 : 17) Their 
garments identify them as members of the royal priest- 
hood, "for the fine linen is the righteousness of saints." 
(Rev. 19 : 8) The remnant now on earth must have 


Ezek. 44 




on fine linen garments, to wit, "the robe of right- 
eousness," showing that they have Jehovah's approval 
and are his witnesses. The fact that they wore no 
wool would indicate that these faithful ones do not 
shear the flock of God to provide comfort for them- 
selves in God's service. 

The clothing required to be worn by the royal priest- 
hood indicates that their service is one of joy: "They 
shall have linen bonnets [tires] upon their heads, 
and shall have linen breeches upon their loins [lest 
their nakedness appear (Rev. 3: IS; 16s 15)] j they 
shall not gird themselves with any thing that causeth 
sweat." (44:18) The priest must have on nothing 
that "causeth sweat". Sweat suggests drudgery, toil, 
such as the case of Adam. (Gen. 3:17-19) Woolen 
garments cause sweat, and would therefore be im- 
proper. Adam's "sweat" was the result of the curse, 
and concerning God's organization, of which the rem- 
nant now form a part, it is written: "And the leaves 
of the tree were for the healing of the mil ions. And 
there shall be no more curse. J ' — Rev. 22 : 2, 3. 

The royal priesthood is instructed not to exhibit 
their royal garments to the people. "And when they 
go forth into the utter [outer] court {I-D), even into 
the utter [outer] court to the people, they shall put 
off their garments wherein they ministered, and lay 
them in the holy chambers (I-P, P\ P~, P*), and they 
shall put on other garments; and they shall not sanc- 
tify the people with their garments." (4i:19) This 
text cannot be construed to mean that the glorified 
saints in heaven will materialize in form or dress and 
exhibit themselves to the people. The text therefore 
must be limited in its application to Jehovah's rem- 



Ezeie. 4-1 

GZEX. 44 



n ant still on the earth who are before the people as 
Jehovah's witnesses. These arc not to exhibit them- 
selves and parade themselves before the people by 
misusing tilings of their spiritual office for selfish and 
vain-glorious purposes. They are not to pose before 
the people in a sanctimonious manner as Jehovah's 
witnesses in order to impress others with their own 
importance or to cause the people to look upon them 
with awe. Sneh a course would be entirely displeasing 
to the Lord. Jehovah 's witnesses are his servants ; and 
when they go before the people with his message in 
book form, or by other means of testifying, they are 
to give Jehovah all the glory and honor, and none to 
man. (Hag. 2:11,12) Nor is it proper for God's 
chosen ones to sanctify those whom God does not elect. 
The royal priesthood is chosen by the Lord, and not 
by any creature. 

Let Jehovah's chosen servants take notice of this 
instruction, to wit: "Neither shall they shave their 
heads, nor suffer their locks to grow long; they shall 
only poll [shear] their heads." (44:20) God gives 
the woman her hair for a head covering, and the 
woman is a picture of the church. (2 Cor. 11:2) 
Whether the woman's hair is rolled up in a knot on 
the top of her head or whether it is cropped is not 
materia], but it is a shame to shave the head and then 
tie a white cloth over it and wear a black bonnet in 
order that others may see and say: "That is a real 
sanctimonious person." Nor are the men to wear long 
hair in order that they might appear as miusually 
pious souls and cause the people thus to say. Paul 
understood the Lord's instructions concerning the 
priesthood when he wrote that the women should not 

shave their head, nor the men wear long locks. "Doth 
not even nature itself teach you, that if a man have 
long hair, it is a shame unto him? But if a woman 
have long hair, it is a glory to her ; for her hair is 
given her for a covering." — 1 Cor. 11:3-15. 

"They shall only poll their heads," says the Lord 
in his instructions to Ezekiel. To poll means to shear. 
There has been a lot of foolish talk concerning the 
women's bobbing or cropping the hair, but there is no 
scripture against so doing. Wc should not be foolish 
in trying to make rules which the Scriptures do not 
warrant. The sum of Jehovah's instructions to Eze- 
kiel concerning the headdress of the priesthood is 
that they are to do nothing that would make them 
especially conspicuous or would call attention to the 
creature, but to do everything to call attention to the 
Creator. They are not to make themselves particularly 
conspicuous by dress or appearance or ultrapious ex- 
pressions. It is improper for them to go about in a 
mournful manner or to appear as martyrs that they 
may impress others. Jehovah's witnesses are happy, 
joyful and faithful servants of God, boldly giving the 
testimony of Jesus Christ and calling attention of the 
people to the Word and name of the Most High. 
Whether a certain class like them or do not like them, 
it is not material. God's approval is the all-important 

Any course of action that is extreme or excessive is 
displeasing to the Lord. "Neither shall any priest 
drink wine, when they enter into the inner court." 
(44: 21) God's law directed that the Aaronic priest- 
hood should not drink wine when they went into the 
tabernacle, but that does not mean that they may not 




drink wine on other occasions and in moderation. The 
very language of the scripture implies that it is proper 
to drink wine at certain times, and then moderately, 
(Lev, 10: 9) "And be not drunk with wine, wherein 
is excess; but be filled with the spirit." (Eph. £5: 18) 
The spirit of a sound mind must be maintained while 
in God's direct service. One's best mental and phys- 
ical abilities should bo employed in the service of the 
Lord, Any attempt to serve the Lord in a loose, in- 
different and shiftless manner is displeasing to him. 
Our very best should be given to the Lord. Wo should 
be diligent and strive to be very accurate in our work 
and give great care to see that it is done right and 
to the honor of the Lord. 

We should not be man-plcasers, but should strive 
to please God. One with an unbalanced head, sleepy, 
slovenly, slothful and indifferent, whether that be 
caused by wine, excessive eating or anything else, is 
certainly displeasing to the Lord. Excessive indul- 
gence in wine or wholesome food is very injurious, yet 
"a little wine for thy stomach's sake" is advisable, 
and a reasonable amount of wholesome food is also 
necessary. (1 Tim. 5:23) Jehovah's royal priesthood 
must bo governed by his law, and not by the whims or 
ideas of prudes or extremists or by other unreason- 
able and hypocritical rules, such as are practiced out- 
wardly amongst those of "organized Christianity". 
— Prov. 3 : 5, 6. 

Those of the royal priesthood are not under the 
terms of Israel's Law Covenant, nor are they under 
any law that is contrary to God's law. "Neither shall 
they take for their wives a widow, nor her that is put 
away; but they shall take maidens [virgins] of the 

Ezek. 44 



seed of the house of Israel, or a widow that had a 
priest before." (44:22) God's people put away the 
Law Covenant just as truly as Abraham sent Hagar 
away. (Gen. 21: 14) Neither may God's faithful rem- 
nant now presume to do that which is called "the 
Elijah work", forthnt work is as a widow since 'Elijah 
is taken away'. Paid must have had this prophecy in 
mind when he wrote that the followers of Christ 
should marry "only in the Lord". (1 Cor. 7:39) 
Marryiug in those days, however, was for the purpose 
of bringing forth children. To the remnant this in- 
struction as given to Ezekiel would mean that they 
are not to unequally yoke themselves with unbelievers 
who have no belief in the present-day work of God's 
organisation on earth, but that they espouse and join 
themselves only to that which God authorizes. 

The priesthood arc to be teachers. "And they shall 
teach my people the difference between the holy and 
profane, and cause them to discern between the un- 
clean and the clean." (44:23) This the "evil servant ' 
class has refused to do. (See Ezeldc-1 22:2G; Vindi- 
cation, Book One, page 299.) Christ Jesus is teaching 
the remnant the difference between the holy and the 
profane things, and it is the duty of the members of 
the remnant to so teach others who arc consecrated to 
the Lord. Those of the remnant clearly see the dis- 
tinction between Satan's organization and Jehovah's 
organization and devote themselves wholly to Jehovah 
God and his work. The "evil servant" class refuse 
to make distinction between the two organizations. 

The purpose of the coming of Christ Jesus to the 
temple is for judgment. (Mai. 3 : 1-3) The under, 
priests have something to do in this connection be- 



EZBK. -14 

cause it is a time for judgment. (1 Cor. 4:5) "And 
in controversy they shall stand in judgment ; and they 
shall judge it according to my judgments : and they 
shall keep my laws and my statutes in all mine as- 
semblies; and tliey shall hallow my sabbaths," 
(44: 24) The judgment work is now being executed 
by Christ Jesus, the great High Priest, concerning 
such matters as the "wicked servant" class, prohibi- 
tion, the League of Nations, voting, militarism and 
like matters. The remnant judge tin; issue only ac- 
cording to the judgment of Jehovah God, which is 
already written. They call attention to such judg- 
ment. Also when God's people are assembled, such 
as at a convention, the remnant observe God's law and 
Statutes and carry out his commandments by calling 
attention to Jehovah's commandments and his judg- 
ments and by giving warning to the rulers of the 
nations even as he has commanded, Jesus also used 
the sabbath day to proclaim the kingdom, and the 
remnant now use the day which is called 'the sabbath' 
to declare the message of God's kingdom. In fact, 
every day with the remnant is a sabbath day. The 
entire church is now assembled at Mount Zion and 
is keeping the sabbath feast together. 

These instructions show that the remnant must do 
what the Lord commanded, and do it as a body of 
devoted creatures. "And they shall come at no dead 
person to defile themselves: but for father, or for 
mother, or for son, or for daughter, for brother, or 
for sister that hath had no husband, they may defile 
themselves. And after he is cleansed they shall reckon 
unto him seven days." (44:25,26) At no time and 
under no conditions may the remnant properly join 

Ezek. 44 



forces with the sin-dead, Devil-ruled world in any of 
its movements of reform or any other claimed efforts 
to make the world a desirable place in which to live. 
Jehovah's witnesses mu3t keep themselves separate 
from the world. 

Even in the case of his closest relationship after the 
flesh the priests could not come in coutact with dead 
bodies without thereafter having to be specially puri- 
fied by the sprinkling of water mixed with the ashes 
of the red heifer and refraining from the temple serv- 
ice for seven days. (Num. 19:1-21) This shows 
clearly that in the modern fulfilment the remnant may 
not defile themselves with the dead world for any- 
one's sake, not even for their dearest or closest rel- 
atives after the flesh. That means that they must not 
participate in any of the worldly schemes even though 
it would be advantageous to some near relative. Je- 
hovah's remnant must be wholly devoted to him and 
his service. During the millennial reign of Christ the 
priesthood will not be dealing with the dead world, 
for the reason that the people then redeemed will be 
on the way to life, and, trusting in the Lord and in 
his redemptive blood and his saving power, the people 
will be on the way to justification. 

The law of Jehovah is unchangeable: "And in the 
day that he goeth into the sanctuary, unto the inner 
court, to minister in the sanctuary, he shall offer his 
sin offering [to complete his cleansing from death's 
defilement], saith the Lord God." (44:27) God did 
not hold the priest for a clean priest if he put him- 
self in contact with dead bodies, even of his most 
intimate relations on earth. Neither could the Lord 
liold guiltless, and for clean, any of the remnant in 


Ezek. 44 


Ezek. 44 



this day of judgment who put themselves in contact 
with anything of the dead organization of the wicked 
world under Satan. The priests must "keep [them- 
selves] unspotted from the world".— Jas. 1:27. 

Those who arc elevated to the royal priesthood do 
not serve God for any earthly reward. To lay up a 
treasure on the earth militates against one who is try- 
ing to follow in the footsteps of Jesus Christ. All of 
one's substance should lie used to the glory of God, 
and therefore in accordance with the instructions 
given in the Scriptures. "And it shall be imto them 
for an inheritance; I am their inheritance: and ye 
shall give them no possession in Israel ; I am their 
possession." (44:28) It is also true that one cannot 
serve Jehovah for the purpose of a heavenly reward 
except that he might inherit and possess Jehovah 
through Christ Jesus. This scripture shows that the 
faithful priesthood of the royal house will come into 
the inheritance and possession of the divine nature, 
which God gives only to his royal house. As to what 
God does allow these priests on the earth appears at 
chapters forty-five (verses one to four) and forty-eight 
(verses ten to twelve). 

The priesthood is given the things necessary. "They 
shall eat the meat [meal] offering, and the sin offer- 
ing, and the trespass offering [guilt offering] ; and 
every dedicated [devoted] thing in Israel shall be 
theirs." (44:29) He who works must eat. "The 
workman is worthy of his meat," says Jesus. (Matt. 
10 : 10) This proves the rule that the members of the 
remnant are justified in accepting a nominal sum of 
money for their service, which is Cod's provision for 
them to cat and be clothed with tilings necessary. 

God's faithful witnesses are not a public charge, 
but they are entitled to eat. "And the first of all the 
firstfmits of all things, and every oblation [heave 
offering] of all, of every sort of your oblations, shall 
be the priest's: ye shall also give unto the priest the 
first of your dough, that he may cause the [a] bless- 
ing to rest in [on] thine house." (44:30) The peo- 
ple of good will now on earth must be taught to ap- 
preciate the fact that God's cause comes first and that 
Jehovah's witnesses or servants are serving that cause 
and, thorofore, that the people do God's pleasure by 
giving a small sum of money toward publishing litera- 
ture and books for their instruction. The people 
therefore have a part in providing the things needful 
for themselves. Their instruction is exceedingly need- 
ful. Doing so because it comes from the Lord will 
bring to the people some measure of blessing even 
now, and a greater blessing later. (Matt. 10:12,13; 
25 : ."54-40) When glorified in heaven the priests could 
not live off the offerings of the people; hence the rule 
must be applied now. 

"The priests shall not eat of any thing that is dead 
[that dicth] of itself, or torn, whether it be fowl or 
beast," (44: 31) They must subsist, not on distorted 
and unscriptural teachings, but upon truth that is 
found upon the Lord's table and which he has pro- 
vided for them. 



Ezeldel's vision discloses that God has made pro- 
vision for the occupancy of the land by the priests, 
as well as by those who arc not of the priesthood. We 


EZEK, 1,1 

must bear in mind that "the land" here is not the 
literal earth, but pictures the position and condition 
in which the members of God's organization are placed. 
Jesus said to his disciples: "In my Father's house 
are many mansions [dwelling places] ... I go to 
prepare a place for you. " (John 14: 2) The allotment 
of the land, as used in this prophecy, clearly refers 
to the same thing. (See Diagram VI, page 289.) "More- 
over, when ye shall divide by lot the land for in- 
heritance, ye shall offer an oblation unto the Lord, an 
holy portion of the laud: the length shall be the 
length of five and twenty thousand reeds [cubits], 
and the breadth shall lie ten thousand. This shall bo 
holy in all the borders thereof round about." (45: 1) 
This "holy portion of the land" occupied the central 
position {VI-c-d-f-e) in all the land of God's restored 
people, thereby picturing how the lives and interests 
of all the people will move about Jehovah's organiza- 
tion and particularly the capital of his organization, 
which is Zion his royal house. It is Jehovah God who 
does the selecting, "TJie place which the Lord thy God 
shall choose to place his name in," (Deut. 16: 6) Al- 
lotment of the land is also given consideration in 
Ezekiel, chapters forty-seven (verses thirteen to twen- 
ty-two) and forty-eight (verses eight to twenty). 

The allotment in the holy place is described in this 
manner: "Of this there shall be for the sanctuary 
five hundred in length, and five hundred hi breadth, 
square round about (VI -A); and fifty cubits round 
about for the suburbs thereof. And of this measure 
Shalt thou measure tiie length of five and twenty thou- 
sand (Vl-c-d), and the breadth of ten thousand 
(Vl-c-e) : and in it shall be the sanctuary (VI- A) and 

Ezek. 45 



the most holy place." (45:2,3) This was the area 

of ground on which the temple of the Lord stood, and 
the ground for the temple occupied the center of the 
tract of land. Jehovah's priests occupied a position 
of responsibility toward him, and he makes first the 
best provision for them ; hence the portion of the land 
above described is for the priests to occupy: "The 
holy portion of the land shall be for the priests the 
ministers of the sanctuary, which shall come near to 
minister unto the Lord ; and it shall be a place for 
their houses, and an holy place for the sanctuary." 

Jehovah locates the "great multitude" at a con- 
venient point for service. "And the five and twenty 
thousand of length (Vl-a-b), and the ten thousand of 
breadth ( Vl-a-c) [immediately north of the portion 
assigned for the priests], shall also the Levites, the 
ministers of the house, have for themselves, for a 
possession for twenty chambers." (45: 5) The Lord 
God has provided an everlasting abode for the "great 
multitude" in his organization. lie places that mul- 
titude in a position immediately next to and subject 
to the call of the royal priesthood. The manifold fore- 
sight and wisdom of Jehovah is thrilling. Even the 
most minute things he has provided. For instance, 
under the law arrangement the Levites (which picture 
the "great multitude") were located in forty-eight 
different cities, six of which were called cities of ref- 
uge. (Num. 35 : 1-8) Three of those cities were on one 
side of the River Jordan, and three on the other side 
of it, During the period of the Christian era those 
who will compose the "great multitude" have been 
scattered about in various denominational orgnuiza- 



EzjiK, 45 

tions of "Christendom", but now in the allotment of 
the land, showing the condition of their location, the 

"great multitude" by the grace of God will finally 
be gathered up and brought into his heavenly city 
or great organization. 

In the outer court (I-D) of the temple the Levites 
are assigned thirty chambers (I-B, »- !0 )". (See Ezekiel 
40: 17.) In the assignment of the territory God speci- 
fies twenty chambers, and that would seem to signify 
that God divides the Levites or "great multitude" up 
into twenty courses of service. There will be divisions 
or courses of service, but they will all be together, 
and no longer scattered about. 

Allotment is made for the city {VI -B) : "And ye 
shall appoint the possession of the city five thousand 
broad (VI-c-g), and five and twenty thousand long 
(Yl-e-f) [from east to west], over against [side by 
side with, 11. V.] the oblation of the holy portion 
(Vl-c-d-f-e) : it shall lie for the whole house of Israel. " 
(45 : G) The temple and city were separated from each 
other by about eight thousand cubits. Since the city 
Zion is not mentioned in the vision, it seems that the 
city here described is not Zion, the invisible kingdom, 
but that it pictures more the earthly representation of 
God's heavenly government. Consideration is given to 
this city also in chapter 48 : 15-17, 30-35. The entire 
"holy oblation" of land twonl y-nvc thousand cubits 
square is a picture of God's universal organization 
called "Jerusalem", while Eon, Jehovah's royal 
family, is pictured in the land allotted to and occupied 
by the temple, and which is occupied by the priests. 
The city mentioned in the above text is said to be 

Ezek. 43 



The earthly representatives of Jehovah's kingdom 
are designated as "princes in all the earth", and their 
position is shown in God's organization. "And a por- 
tion shall bo for the prince on the one side and on 
the other side of the oblation of the holy portion, and 
of the possession of the city, before [in front of] the 
oblation of the holy portion, and before [in front of] 
the possession of the eity, from the west side (VI-a-g) 
westward, and from the cast side (Vl-h-h) eastward; 
and the length shall be over against one of the portions, 
from the west border unto the east border. In the 
land shall be his possession in Israel : and my princes 
shall no more oppress my people ; and the rest of the 
land shall they give to the house of Israel according 
to their tribes." (45 : 7, 8) The word "prince" in this 
text manifestly applies to the entire company and 
refers to the resurrected, faithful prophets who were 
faithful witnesses before the day of Clirist, and who 
as a company Christ will make rulers in oil the earth. 
Christ is King of those earthly representatives, and 
Jehovah God is the great King over all. The fact that 
there shall be no more oppression, as these verses say, 
shows the kind of men the Lord will install in office 
as officials ruling the earth. They will be righteous 
and their rule will be righteous. Instruction is given 
concerning these earthly rulers. "Thus saith the Lord 
God, Let it suffice you, princes of Israel : remove 
violence and spoil, and execute judgment and justice, 
take away your exactions from my people, saith the 
Lord God." (45: 9) This prophecy indicates what the 
"princes in all the earth" will do. Righteousness will 
be maintained. 



Ezee. 45 

The commerce of Satan's organization, is wicked 
and oppressive, but in God's kingdom everything must 
be done in righteousness, "Ye shall have just balances, 
and a just ephah, and a just balh. The ephah and 
the bath shall be of one measure, that the bath may 
contain the tenth part of an homer, and the ephah 
the tenth part of an homer: the measure thereof shall 
bo after the homer. And the shekel shall be twenty 
gerahs ; twenty shekels, five and twenty shekels, fifteen 
shekels shall be your manch." (45 : 10-12) There will 
be no juggling with the medium of exchange, nor 
changes of measures. Big Business, with its military 
organization for its protection and for the oppression 
of the people, will never again exist. The righteous 
representatives of the kingdom on earth will instruct 
the people in righteousness and will require all to 
deal righteously. The measures and weights will be 
in harmony with the divine rule which Jesus declared: 
"Good measure, pressed down, and shaken together, 
and running over." — Luke 6: 38. 

The Lord's righteous government will not tolerate 
insubordination on the part of anyone, but all must 
obey. "This is the oblation that ye [earthly rulers] 
eliall offer, the sixth part of an ephah of an homer 
of wheat, and ye shall give the sixth part of an ephah 
of an homer of barley. Concerning the ordinance of 
oil, the bath of oil, ye shall offer the tentli part of a 
bath out of the cor, which is an homer of ten baths ; 
for ten baths are an homer : and one lamb out of the 
flock, out of two hundred, out of the fat pastures of 
Israel, for a meat [meal] offering, and for a burnt 
offering, and for peace offerings, to make reconcilia- 
tion for them, saith the Lord God." (45 : 13-15) Verses 

Ezek. 45 



thirteen to fifteen describe the amount that shall 
be brought in for various offerings, all of which offer- 
ings are "to make reconciliation for them, suith the 
Lord", that is, for the people. All the people will be 
required to recognize God's kingdom and accept these 
resurrected faithful prophets or servants of God as 
the representatives of the kingdom on earth, and that 
the earthly princes are the representatives to treat 
with the heavenly royal priesthood and in behalf of 
the people who seek reconciliation with God. The 
prophecy also shows that the people will bo required 
to contribute something toward such reconciliation, 
and that such contributions will be their full obedience 
and cooperation. The people will receive their instruc- 
tions from the visible princes, and these instructions 
they will be required to obey. 

Ezekiel hears further instructions concerning these 
rulers: "And it shall be the prince's part to give 
burnt offerings, and meat [meal] offerings, and drink 
offerings, in the feasts, and in the new moons, and in 
the sabbaths, in all solemnities [in all the appointed 
feasts, R.V.] of the house of Israel: he shall prepare 
the sin offering, and the meat [meal] offering, and the 
burnt offering, and the peace offerings, to make rec- 
onciliation [atonement, B.V.] for the house of Israel." 
(45:17) The fact that the Lord gives such specific 
instructions regarding the duties of the princes in- 
dicates that Jehovah, by and through Christ Jesus, 
gives special recognition to these faithful men who 
of old maintained their integrity, and who died faith- 
ful to God, and that he will resurrect them as perfect 
men and make them representatives of the kingdom 
on earth. These men will be the visible representatives 



Ezkk. 45 

on earth of Zion, which is God's organization. The 
peoples of car Hi will be required to act through these 
earthly representatives of God's organization. 

The vision of Ezckiel does not at all mean that an 
earthly temple will be built at or near Jerusalem for 
the use of the people. There will be no reason for 
the erection of such a building. What this vision 
really means is that it is a prophecy which will be 
fulfilled in the Lord's due time. It is a vision of 
God's organization in operation, showing the assigned 
positions of those who have to do with the organiza- 
tion. "Thus saith the Lord God, In the first month, 
in the first day of the month, thou shalt take a young 
bullock, without blemish, and cleanse the sanctuary." 
(45 : IS) It was on the tenth day of the month when 
Ezekiel was given the vision; therefore the vision in 
substance says that this invisible temple will yet be 
constructed by the Lord to begin operations on the 
first day of the year after being brought together. 
The faithful disciples of Christ Jesus are made clean 
through the merit of Christ Jesus' shed blood and 
are made living stones for the temple. All who are 
brought into the temple and made a part of it, must 
be of this cleansed condition. 

Jehovah's temple organization will be used in be- 
half of the people on earth during the period of rec- 
onciliation. "And the priest shall take of the blood 
of the sin offering, and put it upon the [door] posts 
of the. house (I-K), and upon the four corners of the 
Kettle of the altar (I-I), and upon the posts of the 
gate (I-E) of the inner court. And so thou shalt do 
[on] the seventh day of the month for every one that 
orreth, and for him that is simple: so shall ye rec- 

I S SjSc H A R 


a. b 

c da iK d 

yV' h 


EzEK. 45 



oncile [make atonement for] the house." (45:19,20) 
This use of the sin-atoning blood pictures that the 
acceptance of the temple and the power of the temple 
toward the human race are by virtue of the shed blood 
of Christ Jesus, God's beloved Son. The holy angels 
do not need this temple, but the human creatures do 
need sneli blood-sprinkling in the temple to save them 
from death. 

When Jehovah would deliver the Israelites from the 
oppressive hand of Egypt he pictured his victory over 
the enemy by the application of the blood of the 
paschal lamb on the door posts and over the door. 
This pictured the deliverance of the people from the 
oppressive hand of Satan and his organization, and 
it is reasonable to conclude that this great victory of 
Jehovah over the enemy at Armageddon will be cele- 
brated. "In the first month, in the fourteenth day 
of the month, ye shall have the passover, a feast of 
seven days j unleavened bread shall be eaten. And 
upon that day shall the prince prepare for himself, 
and for all the people of the land, a bullock for a sin 
offering," (45:21,22) During the Millennial rcigu 
the peoples of earth will be under the leadership of 
the "princes in all the earth", and this scripture 
suggests that during that time the people will cele- 
brate their deliverance from the oppressive hand of 
the enemy and will recognize that the 'Lamb of God 
has taken away their sin' and that the great and 
mighty Christ Jesus has trodden 'the wine press of 
God's wrath' to the destruction of the enemy and all 
of his organization. Then unto Christ every human 
knee shall bow, and all will acknowledge that he is 


Ezek, 45 

the great Lamb of God, to the glory of the Most High. 
— Phil. 2:9-11, 

The peoples of earth will have a real reason to 
celebrate and to faithfully keep the festival, and such 
is shown by the following; " [The] seven days of the 
feast he shall prepare a burnt offering to the Lord, 
seven bullocks and seven rams without blemish, daily 
the seven days; and a kid of the goats daily for a 
sin offering. And he shall prepare a meat [meal] 
offering of an ephah for a bullock, and an ephnh for 
a ram, and an bin of oil for an ephah." (45: 23, 2-1) 
Throughout the Millennium the earthly princes and 
the people will hold such feasts to the Lamb of God, 
Christ Jesus, and to the honor of Jehovah's name. 

Instead of "holiday hilarities" that are now held 
by the people under Satan's organization, during the 
thousand-year reign of Christ the people will celebrate 
feasts at stated times. "In the seventh month, in the 
fifteenth day of the month, shall lie [the prince] do 
the like in the feast of the seven days, according to 
the sin offering, according to the burnt offering, and 
according to the meat [meal] offering, and according 
to the oil." (45: 25) During the thousand-year reign 
of Christ the people will be under Christ, the great 
Mediator and King, and on their way to justification. 
They must be finally and fully justified before being 
brought into Jehovah's permanent organization. Dur- 
ing that thousand-year reign the people will be figur- 
atively dwelling in tents or tabernacles. At the end 
of the Millennium, when Satan is loosed for a little 
season (Eev. 20 : 3) they, the justified ones, together 
with their earthly leaders the princes, will constitute 
the "camp of the saints", which Satan and his forces 


Eaut. 46 



will attempt to take. The people will then know that 
their dependence is upon God and upon Christ. Dur- 
ing the Millennium the people will be celebrating a 
feast of tabernacles and be gathering and bringing 
in all fruits of praise and thanksgiving unto God. The 
"princes in all the earth" during the period will 
receive the fruits of the kingdom from the trees of 
life which grow on cither side of the river of the water 
of life and will be holding forth these fruits of the 
kingdom for the benefit of the people. (Rev. 22: 1,2) 
Tins figurative language means that the earthly 
princes will minister the life-giving truth to the people. 

(EzBKna., Chapteii 4G) 
Jehovah's glory passed through the cast gate and 
therefore "Thus saith the Lord God, The gate {I-E) 
of the inner court that lookcth toward the cast shall 
be shut the six working days; but on the sabbath it 
shall be opened, and in the day of the new moon it 
Shall be opened." (46:1) The princes, rulers in the 
earth, do not pass through this gate, but the fact that 
it is open at certain times is manifestly for the pur- 
pose of communication. According to verse twelve of 
this same chapter this east gate was opened on special 
occasions. The vision shows the temple class in the 
temple. If the official members of the earthly remnant 
arc scaled before the return of these faithful men, 
who shall be made princes in all the earth, surely dur- 
ing this interim, no matter how brief, this symbolic 
eastern gate {I-E) of divine glory will be shut tight 
end none other will be permitted to enter thereafter. 
(Matt. 7:21-23; Luke 13:24-27) However, when 



Esse, 48 

these faithful prophets or princes do return, then tlie 
eastern gate of praise and service to Jehovah's glory 
will be opened, and then the "prince" may proceed 
so far, but no further, and shall not pass over the 
inner threshold of the gate. It seems likely that for 
a little season these faithful men will be associated 
personally with the last members of the faithful rem- 
nant of the "servant" class on whom Jehovah has 
put his glory. Thus there will be a direct connection 
between the faithful remnant and the princes in the 
earth, even though for a short lime. 

That the ' ' prince ' ' could not go entirely through and 
beyond the eastern inner gate where the glory of Je- 
hovah entered is shown by the following: "And the 
prince shall enter by the way of the porch (Il-h) of 
that gate without, and shall stand by the post of 
the gate, and the priests shall prepare his burnt offer- 
ing and his peace offerings, and he shall worship at 
the threshold {II -g) of the gate : then he shall go forth ; 
but the gate shall not bo shut until the evening." 
(45: 2; see also 44:3) It appears from this text that 
the priests meet the prince, that is, members of the royal 
priesthood meet members of the "princes in all the 
earth", and the priests shall prepare their offering of 
acceptance. May this not mean also that: the last mem- 
bers of the remnant will enjoy the privilege while 
in the flesh of a personal contact with some of the 
faitlvful men of old, resurrected and beginning the 
work of the kingdom on earth? This verse shows that 
the princes shall worship Jehovah in a special way at 
the gate of praise and service to him, at the threshold 
of the east inner gate, which seems to denote their spe- 
cial position in Jehovah's organization, Jesus speaks 

Ezek. 46 



of the same thing! "And I say unto you, That many 
shall come from the east and west, and shall sit down 
with Abraham, and Isaac, and Jacob, in the kingdom 
of heaven." (Matt. 8: 11) This special gate of praise 
and service is open to the princes throughout the en- 
tire "Lord's day", that is, the one thousand years' 
reign of Christ. 

The princes will lead the people in their worship 
of Jehovah and of Christ. "Likewise the people of 
the land shall worship at the door of this gate {I-E) 
before the Lord, in the sabbaths, and in the new 
moons." (4G:3) The peoples of earth will then be 
worshiping in the outer place {I-D), that is to say, on 
the cast of the temple and before the doors of the 
temple. The worship will be orderly and with reg- 
ularity; and this is indicated by the regular proces- 
sions of the sabbaths and new moons. This will draw 
the people ever nearer to Jehovah and to Christ Then 
they will stand together as one unit and united people, 
and the princes will be their leaders. 

On the sabbath day and new moon day the prince 
'shall offer the burnt offerings for the people to the 
Lord', these offerings being specified in verses four 
to seven. "And he shall prepare a meat [meal] offer- 
ing, an cphnh for a bullock, and an ephah for a ram ; 
and for the lambs according as bis hand shall attain 
unto, and an bin of oil to an ephah." (46:7) The 
prince must not enter into the inner court ; hence it 
is written: "And when the prince shall enter, he shall 
go in by the way of the porch of that gate {I-E), and 
he shall go forth by the way thereof." (46: 8) The 
inner court is exclusively for the priests' service. 



EZKK. -i(j 

The Lord has provided good traffic rules for the 
people when they are coming to Die solemn temta to 
worship. "But when the people of the land shall come 
before the Lord in the solemn feasts, he that cntercth 
in by the way of the north gate [I -A*) to worship 
shall go out by the way of the south gate (I-A-) ; and 
he that entereth by the way of the south gate shall 
go forth by the way of the north gate; lie shall not 
return by the way of the gate whereby he came in, 
but shall go forth over against it [straight before 
him, ft. F.J." The line is kept moving in one direction, 
so there id no disorder ; showing that everything with 
the Lord is orderly. Furthermore, the people in ex- 
ercising their privileges in connection with God's 
temple, must go clear through, and not merely a part 
of the way, if they will be reconciled to Gcd and bo 
brought permanently into his organization. The lead- 
ers hi "Christendom" have been foolish leaders and 
shepherds, but in the Lord 's organic ion the ' 'piinee'' 
will with authority always direct the people in the 
right way. "And the prince in the midst of them, 
when they go in, shall go in; and when they go forth, 
shall go forth. And in the feasts, and in the solem- 
nities, the meat [meal] offering shall he an ephah to a 
bullock, and an ephah to a ram; and to the lambs as he 
is able to give, and an hin of oil to an ephah." (46 : 10, 
11) The princes are thus in a responsible position to- 
ward the Lord, and daring the thousand-year x-eign will 
see that the^ people practice justice and righteousness. 
The east inner gate will be open on state occasions : 
"Now when the prinee shall prepare a voluntary 
burnt offering or peace offerings voluntarily unto the 

Ezee. 46 



Lord, one shall then open him the gate (/-#) that 
looketh toward the east, and he shall prepare his 
burnt offering and his peace offerings as he did on 
the sabbath day ; then he shall go forth ; and after 
his going forth one shall shut the gate." (46: 12) This 
is a further testimony of the loving-kindness of Jeho- 
vah, showing his consideration for the faithful proph- 
ets of old and that they will he favored wilh a "better 
resurrection". There will be nothing about their 
service that is compulsory, but they will serve joy- 
fully, willingly and with a ready mind. They will be 
happy to worship and make offerings of praise and 
thanksgiving to the Lord privately and when not act- 
ing in an official capacity with the people. Note that 
when the princes conclude offering their voluntary 
(or free-will) offering 'he shall go forth; and after 
he goeth forth one shall shut the gate'. This shows 
that the doors of audience with Jehovah's heavenly 
priesthood -will always be ready to open to these 
princes of the earth whenever their personal needs 
require them to seek communion wilh the Lord of 
heaven. "And it shall come to pass, that before they 
call, I will answer: and while they are yet speaking, 
I will hear."— Isa. 65:24. 

Provision is made for daily sacrifices of praise. 
"Thou shalt daily prepare a burnt offering unto the 
Lord of a lamb of the first year without blemish ; thou 
shalt prepare it every morning. And thou shalt pre- 
pare a meat [meal] offering for it every morning, the 
sixth part of an ephah, and the third part of an hin 
of oil, to temper with the fine flour ; a meat [meal] 
offering continually, by a perpetual ordinance, unto 
the Lord, Thus shall they prepare the lamb, and the 



Ezek. 40 

meat [mcall offering, and the oil, every morning, for 
a continual burnt offering." (46: 13-15) The acknowl- 
edgement of praise and thanksgiving will be offered 
up to the Lord Jehovah through the royal priesthood, 
and it shall no more be that "the daily sacrifice [con- 
tinual ascending-sacrifice, Roth.] shall betaken away". 
(Dan. 12: 11) Then the "beast" and the "image of 
the beast" will have been disposed of, so that they 
cannot interfere. 

The "princes in all the earth" are granted an 
everlasting favor from the Lord. "Thus saith the 
Lord God, If the prince give a gift unto any of his 
Eons, the inheritance thereof shall [belong to his souk, 
R.V.] ; it shall be their possession by inheritance." 
(4G : 1G) In the clay of ancient Israel sons were raised 
up to perpetuate the family name and possessions that 
these might remain for a lasting inheritance. All tins 
was necessary because of the dying condition of the 
human race. The resurrected leaders and faithful 
prophets or princes will not die. "Neither can they 
die any more," (Luke 20: 3G) They will not need 
sons to maintain the family inheritance, forasmuch 
as these princes will bo "sons" by reason of their in- 
heritance from their princely Father, Christ Jesus. 
It is therefore plain to be seen that the terms "princ- 
es" and "his sons" here used jointly stand as a pro- 
phetic picture of all the "princes in all the earth"' 
who arc to be made the childron of The Christ, the 
groat Prince of Glory. Therefore this prophecy given 
to Ezekiel pictures that these princes shall never have 
their names die out and what God has 'given to them 
as an inheritance' shall be their possession by an in- 
heritance for ever. 



20 9 

The "princes" appear to have granted 1o them cer- 
tain discretions in mailers of service unto the Lord. 
"But if he give a gift of his inheritance to one of his 
servants; then it shall be his to the year of liberty; 
after it shall return to the prince; hut bis inheritance 
Shall bo his sons' for them." (46: 17) There will be 
:\. world-wide service to be performed during the pe- 
riod of reconstruction and it seems that the Lord will 
leave it to the discretion of the "princes in all the 
earth" as to whom they shall grant the honor of spe- 
cial sei'viee in the Lord's organization. The oppor- 
tunity will be afforded to those of the people who 
really love God to show their JaithtftttaesB and their 
devotion and readiness to serve, and thoy will qualify 
themselves for service. It is (he privilege of the rem- 
nant who now have children to leach them to really 
devote themselves to the Lord God and to his service 
and to be in line for and ready for service under the 
direction of the "princes in all the earth". No doubt 
the princes or rulers will bestow such benefits upon 
those who possess the qualifications to serve and who 
are anxious to serve and to please. 

The full office of service in the earth is the inherit- 
ance of "the princes", but this work will require serv- 
ice of many, and the "princes" will have the priv- 
ilege of opening to others the opportunity of assist- 
ing in the work under the direction of the "princes 
in all the earth". The privilege thus bestowed as a 
'"gift" or favor "shall be his [that is, the servant's] 
to the year of liberty", and then shall "return to the 
prince". That means that the servants may have this 
privilege of service under the princes or rulers and 
that the honor that the position carries with it will 



Ebek. 46 

endure to the end of the Millennium, and at the md 
thereof these servants shall be no different from others 
of mankind who maintain their integrity and who will 
then "bo delivered . . . into the glorious liberty of the 
children of God". (Rom. 8 : 21) It will be a wonderful 
privilege, however, to serve the people under the di- 
rection of the rulers of the earth, and the faithful on 
earth should now instruct their children to this effect. 
Whatever glory the servants do have and enjoy in 
doing service will belong to the princes, but they will 
enjoy it by favor. 

This scripture shows that the Jews will have no 
favors different from those of other nationalities. Dur- 
ing the Millennium the Jews could at the very most 
have service under the princes. There seems to be no 
good reason why the Jews will be favored any more 
than any other people. Faithfulness and devotion to 
the Lord and his kingdom will bring the blessings of 
the Lord. Although the Jews have been unfaithful 
to God, especially during the time of their covenant, 
yet Jehovah will extend his mercy to them, and be- 
cause of the faithfulness of their fathers, which fa- 
thers are now during the Millennium made "princes 
in all the earth", God will give opportunity to the Jews 
to be fully reconciled to him. Therefore it is written : 
"They [the Jews] arc beloved for [their] fathers' 
Bakes." (Rom. 11: 28) There would be no reason why 
any Jew will be given any special service during the 
Millennial reign unless he is specially qualified and 
devoted to the Lord. The above-quoted words from 
Paul cannot be construed to mean that the Jews will 
be given a favor above other people. All people who 
come into God's organization must have faith like 

Ezek. 46 



unto Abraham, and in that way they will become 
Israelites indeed. 

Jehovah makes it plainly to appear that no oppres- 
sion shall be tolerated in the kingdom. "Moreover, 
the prince shall not take of the people's inheritance 
by oppression, to thrust them out of their possession : 
but he shall give his sons' inheritance out of his own 
possession ; that my people be not scattered every man 
from his possession." (4C:18) This shows that what 
God assigns to the prince shall not encroach upon the 
people's inheritance. All the earth becomes the in- 
heritance of obedient mankind, and this they shall 
hold for ever. The people shall dwell permanently 
and in full security. The princes will acquire no glory 
or wealth at the expense of the people, nor will the 
people be scattered. The 'rulers in all the earth' will 
bring the people into close conned ion as one big hu- 
man family of great peace, and all will give praise 
to the everlasting Creator. 

Ezekiel is then shown that the priest during the 
Millennium will have a specific work, "After [Then] 
he brought me through the entry {I-R), which was at 

the side of the gate {I-E 1 ), into the holy chambers of 
the priests, which looked toward the north [I-P, P 1 ) : 
and, behold, there was a place on the two sides [hind- 
er part, R.V.] westward." (46:19) The priestly 
chambers here described flanked the length of the 
temple on the north and south, the description of 
which appears in chapter forty-two, verses one to 
thirteen. Two square courts appear, one (I-O) at 
the northwest comer, and the other (I-O 1 ) at the 



Ezbk. 4G 


Ezek. 40 



southwest corner, of the inner court (/-//) and on the 
pavement or platform of the inner court. The angel 
then instructed Ezelcicl: "Then said he unto me, 
This is the place where the priests shall boil the tres- 
pass [guilt] offering and the sin offering ; where they 
shall bake the meat [meal] offering ; that they bear 
them not out [forth, R.V.] into the utter [outer] 
court, to sanctify the people." — 46:20. 

The typical service of the Aaronic priesthood was 
prophetic and required that the priests must bake 
the shew bread, and prepare the meal offering. (Lev. 
24 : 5-9; 2 : 1-11 ; 6 : 14-18) They must seethe or boil 
portions of some sacrifice. (Lev. 6 : 28, 29 ; Num. 
6: 19, 20) That prophetically pictures that there will 
be real work for the royal priesthood in the applica- 
tion of the benefits ol the sin-offering during the 
Millennium. Even in this day the faithful remnant in 
the temple do preparatory work as 'able ministers of 
the new covenant' and are busily occupied in such 
work. Everything during the Millennium will not be 
merely ceremony, but will be genuine work. This 
part of the work is screened from the people, and is 
in harmony with the fact that the royal priesthood 
in glory will be invisible to humankind. 

Ezekiel is then shown the boiling places. "Then he 
brought me forth into the utter [outer] court (/-!>), 
and caused me to pass by the four corners of the 
court, and, behold, [a court in a corner of a court, 
and a court in a corner of a court, margin] in every 
corner of the court there was a court." (4G : 21) These 
four courts (IS, S\ S 2 , S 3 ) were all of the same size. 
"In the four corners of the court (I-C) there were 
courts joined of forty cubits long, and thirty broad; 

these four corners were of one measure. And there 
was a row of building round about in them, round 
about them four, and it [the building round about] 
was made with boiling places under the rows round 
about. Then said he unto me, These are the places 
of them that boil [the boiling houses, E.V.], where the 
ministers of the house [the Levites who were not 
priests] shall boil the sacrifice of the people." 
(46 : 22-24) In the typical prophetic service the Le- 
vites or non-priests also boiled flesh on some occasions. 
(2 Citron. 33 : 11-14) This no doubt was on the occa- 
sion of popular feasts when the Levites gave assist- 
ance under the direction of the priests. This would 
show that in heaven the "great multitude" serve be- 
fore the Lord and will be employed in the service that 
will bring the people into reconciliation with God. 
The boiling of the sacrifices indicated that the sacri- 
fice was to be eaten ; hence a meal had with the Lord 
at his table is the picture. The royal priesthood will 
primarily have to do with the provisioning of the 
Lord's table for the peoples on earth during the Mil- 
lennium, and the "great multitude" will have a part 
in serving in connection with the Lord's table. 


(Essekiel, Chaptek 47) 
Jehovah has provided an abundance of proof to 
fully establish the faith of all those who love him. 
To such he reveals his truth, which is like a fountain 
of waiters the supply of which never lessens. It con- 
tinues to refresh and upbuild those who drink deep 
at this fountain. He is now permitting his faithful 
remnant on earth to enjoy these waters of truth. (Isa. 



Ezek. 47 

12:3) Jehovah caused this rule to he announced by 
Moses: "At the mouth of two witnesses, or at the 
mouth of three witnesses, shall the matter be estab- 
lished." That this rule was written for the benefit 
of the followers of Christ Jesus is made certain by 
the fact that Jesus quoted it to his disciples. (Deut. 
19: 15; Matt. 18: 16) Jehovah applies this rule con- 
cerning his purposes revealed to faithful men. He 
has caused one prophet to write, and another prophet 
to write corroborating that other. In The Revelation, 
written down by John at the dictation of Jesus Christ, 
is Riven the description of the river of the water of 
life, In the prophecy of Ezekiel, written at the dicta- 
tion of tho heaven-sent messenger of Jehovah, the 
Ezekiel class is tolcl of the same river of life which 
Jehovah God in his loving-kindness has provided for 
the benefit of all of his creatures that obey him. 

Ezekiel had been conducted by the heaven-sent mes- 
senger or guide through all the interior of the temple, 
in fact, everything within the walls surrounding the 
outer court. Now Ezekiel is shown that Jehovah God 
builds Ins holy temple for the vindication of his own 
holy name and that it results beneficially to all of his 
creatures that love him, and which shall include the 
people that shall inherit the earth. "Afterward he 
brought me again unto the door of the house (I-K) ; 
and, behold, waters issued out from under the thresh- 
old of the house eastward: for the forefront of tho 
house stood toward the east, and the waters came clown 
from under, from the right side of the house, at the 
south side of the altar (/-/)." 

Ezekiel was brought to the door of the house. The 
temple (I-L) and the sanctuary {I-IQ had two doors. 

Ekiuc. 47 



One of these was the door into the holy and the other 
was the door into the most holy of the temple. They 
were swinging doors, or what in modern parlance we 
call 'double' doors. "And the doors had two leaves 
apiece, two turning [swinging] leaves ; two leaves for 
the one door, and two leaves for the other door. And 
there were made on them, on the doors of the temple, 
eherubims and palm trees." (41:23-25) The word 
"door" here used is the same Hebrew word used to 
designate the door to the tabernacle in the wilder- 
ness. (Ex. 26 : 3G) Standing at the door Ezekiel be- 
held that "waters issued out from nnder the thresh- 
old of tho house". This house Jehovah calls "the place 
of my throne". "And ho said unto me, Son of man, 
the place of my throne, and the place of the soles of 
my feet, where I will dwell in the midst of the children 
of Israel for ever, and my holy name, shall the house 
of Israel no more defile, neither they, nor their kings, 
by their whoredom, nor by the carcases of their kings 
in their high places." (43:7) In proof that the two 
witnesses, Ezekiel and John, spoke as Jehovah's proph- 
ets concerning the same matter, and in corroboration 
of each other, it is written, in Revelation 22 : 1 : "And 
he shewed me a pure river of water of life, clear as 
crystal, proceeding out of the throne of God and of 
the Lamb." 

These are the life-giving waters that proceed from 
the throne of Jehovah God. It was in 1914 that Je- 
hovah sent forth his beloved Son to rule, and hence 
it was then that he set up his throne over things per- 
taining to the earth. It was in 1918 that the Lord 
eame to the house or temple of Jehovah. The waters 
find their source in the temple; therefore we must 


Ezek. 47 

conclude that it was from and after 1018 that the 
waters described by the prophet began to flow. Tho 
waters issued out from the house of the Lord into the 
inner court (LII) and then on the south side of the 
altar (I-I). This inner court is the exclusive precinct 
of the priests, the sons of Zadok. This shows that the 
anointed royal priesthood would be the first to have 
access to the waters and to derive benefits therefrom. 
These anointed ones know the source of the wnters 
and are made glad because they arc of God's organi- 
zation. "There is a river, the streams whereof shall 
make glad the city of God, the holy place of the taber- 
nacles of the Most High." (Ps, 4G:-1) The anointed 
remnant on earth seeing the temple of God, and the 
waters of truth flowing out therefrom, raise a song 
of praise, written by David long ago, to wit: 

"Praise waitctli for thee, God, in Sion; and unto 
thee shall the vow be performed. thou that nearest 
prayer, unto thec shall all flesh come. Iniquities pre- 
vail against me: as for our transgressions, thou shalt 
purge them away. Blessed is the man whom thou 
chooses t, and earnest to approach unto thee, that he 
may dwell in thy courts: we shall be satisfied with 
the goodness of thy house, even of thy holy temple. 
By terrible things in righteousness wilt thou answer 
us, God of our salvation ; who art the confidence of 
all the ends of the earth, and of them that are afar 
off upon the sea : which by his strength setteth fast the 
mountains; being girded with power: which stillcth 
the noise of the seas, the noise of their waves, and 
the tumult of the people. They also that dwell in the 
uttermost, parts are afraid at thy tokens: thou makest 
the outgoings of the morning and evening to rejoice. 


Ezek. 47 



Thou visitest the earth, and waterest it ; thou greatly 
enrichest it with the river of God, which is full of 
water: thou prepares* them com, when thou hast 
so provided for it. Thou waterest the ridges thereof 
abundantly; thou settlest the furrows thereof; thou 
makest it soft with showers ; thou blessest the spring- 
ing ttiereof. Thou erowuest the year with thy good- 
ness ; and thy paths drop fatness. They drop upon 
the pastures of the wilderness ; and the little lulls re- 
joice on every side. The pastures are clothed with 
flocks ; the valleys also are covered over with corn ; 
they shout for joy, they also sing." — Ps, 615. 

Those who remained faithful to the [>orcl through 
the great trials that came upon them in 1917 to 1919, 
and who were so found faithful by the Lord Jesus 
and made his "faithful and wise servant" class, these 
are brought into the temple and instructed and arc the 
first ones to enjoy the waters that flow out from the 
house of God. That these would be the first ones to 
receive the benefits therefrom is supported by the 
words of the Prophet Zochariah, who wrote: "In that 
day there shall be a fountain opened to the house of 
David [the royal house, the anointed One in the cove- 
nant for the kingdom and who receives the sure mer- 
cies of David], and [then] to the inhabitants of Jeru- 
salem [the spirit-begotten ones of Jehovah's organi- 
zation], for sin and for uncleanness [such as Isaiah 
had because not singing forth Jehovah's praise]." 
(Zcch, 13:1) Those who had been touching the un- 
clean in Babylon, Satan's organization, must be, made 
clean, Jehovah will give attention to those who are 
his, keep them, and supply them with all they need. 
"I the Lord do keep it: I will water it every moment: 



Ezbk. 47 


Ezek. 47 



lest any hurt it, I will keep it night and day." (Isa. 
27:3) "Ho, every one that thirsteth, come ye to the 
waters, and ho that hath no money j come ye, buy and 
eat ; yea, eomc, buy wine and mi lit without money, 
and without price." — Isa. 55:1. 

In due time those of the "great multitude", pic- 
tured by the Levites that served in the outer court 
(I-D), must receive the benefits of these waters. 
"They shall not hunger nor thirst; neither shall the 
heat nor sun smite them : for he that hath mcrey on 
them shall lead tlicm, even by the springs of water 
shall he guide them." (Isa. 49:10) The people of 
the earth, being outside of the walls that surround the 
royal house, will be the last ones to be served and 
benefited by these life-giving waters. Those who with 
a selfish motive served the Lord for a time and then 
become indifferent do not see, appreciate, or benefit 
from, these waters. 

The temple faced to the cast; therefore "the door 
of the house" was in direct line of the path of the 
"sun of righteousness", who comes from the east. 
Thus it is written, in Ezckiol 43:2: "And, behold, 
the glory of the God of Israel came from the way of 
the east, and his voice was like a noise of many waters : 
and the earth shincd with his glory." In Revelation 
7 : 2 it is written concerning the Lord Jesus Christ, 
the Chief Executive of Jehovah, that "I saw another 
angel ascending from the east, having the seal of the 
living God". The waters from the temple first flowed 
in the pathway of the Lord Jesus Christ. 

The vision of Ezekiel shows that the temple plat- 
form is built higher than the inner court, and the 
inner court is higher than the outer court, and the 

outer court is seven steps higher than the ground 
outside the wall. (Diagram I, cross-section of Sanc- 
tuary) 'The waters descended from under the thresh- 
old of the house.' Therefore the waters would flow 
down in a series of cascades. The water issuing from 
this unusual source and flowing out into the land of 
the outside country would indicate a drought, and 
therefore much need of water in the parched and 
thirsty desert land. These are waters of life, and Je- 
hovah is the source of life, and those who would live 
must come to know that he is the Life-giver and that 
his beloved Son Christ Jesus is his Chief Executive 
Officer, through whom he administers life. (John 
17 : 3) Never has the parched world been in such 
dire need as just now; and Jehovah God has pro- 
vided an abundant supply of lire-giving truth, and in 
clue time all shall come in contact with this life-giving 
stream. They must know Jehovah God.-l Tim. 2:3-6. 
The leaders in "Christendom" have oppressed the 
people and have hidden from them the truth, and 
those people of good will arc therefore "poor and 
needy". The mighty King of Eternity, the Giver of 
every good thing says: "When the poor and needy 
peek water, and there is none, and their tongue faileth 
for thirst, I the Lord will hear them, I the God of 
Israel will not forsake them. I will open rivers in 
high places, and fountains in the midst of the valleys: 
I will make the wilderness a pool of water, and the 
dry land springs of water." (Isa. 41:17,18) "Be- 
hold, I will do a new thing : now it shall spring forth ; 
shall ye not know it? I will even make a way in the 
wilderness, and rivers in the desert. The beast of the 
field shall honour me, the dragons and the owls : be- 



BBBK. 47 

cause I give waters in the "wilderness, and rivers in 
the desert, to give drink to my people, my chosen," 
(Isa. 43:19,20) Jehovah's chosen people are those 
of the royal house, to whom he will give his living 
waters, and then to all who love and serve him. "Tins 
people have I formed for myself; they shall shew forth 
my praise," (Isa. 43:2.1) "Thus saith the Lord that 
made thee, and formed thee from the womb, which 
will help thee; Fear not, Jacob my servant; and 
thou Jesurun, whom I have chosen. For 1 will pour 
water upon him that is thirsty, and floods upon the 
dry ground; I will pour my spirit upon thy seed, and 
my blessing upon thine offspring." (Isa. 41:2,3) 
These waters finally flow to the "dead sea" and give 
life to those who arc of good will and who love and 
obey God, 

Note that the source of the waters is from the "right 
side of the house", or, that is to say, the side of pow- 
er, the side on which Jehovah stands with respect to 
the temple, of which Jesus Christ is the Head. (Pa, 
110:5; Isa. 41:13) "Thus saith the Lord to his 
anointed, to Cyrus, whose right hand I have holden, 
to subdue nations before him; and I will loose the 
loins of kings, to open before him the two leaved 
gates; and the gates shall not be shut." (Isa, 45: 1) 
The waters are from Jehovah God, but proceed 
through the temple class, The Christ ; primarily, of 
course, Christ Jesus. This marks the fulfilment of 
the prophetic words of Jesus, who said: "In the last 
day, that great day of the feast, Jesus stood and cried, 
saying, If any man thirst, let him come unto me, and 
drink. He that belicveth on me, as the scripture, hath 
said, out of Iris belly shall flow rivers of living water." 


Ekeit. 47 



(Jchn 7:37,38) This prophecy of Jesus was not to 
be fulfilled until the outpouring of the holy spirit, 
as shown by his words: "But this spake ho of the 
spirit, which they that believe on him should receive: 
for the holy [spirit] was not yet given; because thait 
Jesus was not yet glorified." This further corrobo- 
rates the conclusion that the second outpouring of the 
holy spirit follows the coming of the Lord Jesus to 
the temple. 

The altar in the temple which Ezekiel visualized 
stood in the inner court, at which the priests alone 
served. The waters flowed out by the south (hence the 
right side) of the altar. Since the altar points to tho 
great ransom sacrifice of Jesus, this shows that the 
ransom is directly related to the life-giving waters of 
God's kingdom. Those who deny the value of the shed 
blood of Christ Jesus could never drink of these 
waters. The priests serving at the altar approach with 
the sacrifice from the north gate (I-E 1 ) of the inner 
court ; hence the waters flowing to the south side of 
the altar would not obstruct their clear way to tho 
divinely provided altar (I-/).-— 40: 85-43; 43:12-17. 

Ezekiel was then led out of the north gate {I- A 1 ) 
of the outer court and to the gate of the outer court 
looking to tho east: "Then brought he me out of tho 
way of the gate northward, and led me about the way 
without unto tho utter {outer] gate {I-A) by the way 
that looketh eastward; and, behold, there ran out 
waters on the right side." (47: 2) This shows that 
Ezekiel did not pass over or wade through tho waters 
in the inner court. This verse also shows that the 


Ezek. 47 

waters did not flow through the east gate, but on the 
south or right side of it. When Ezekiel reached this 
point he saw there the man begin to measure length- 
wise of the waters. "And when the man that had 
the line in his hand went forth eastward, he measured 
a thousand cubits, and he brought me through the 
waters; the waters were to the ancles." (47:3) This 
man with the measuring line followed the eastward 
flow of the waters, and Ezekiel walked along with 
bini ; and this reminds us of the words of the psalm- 
ist: "He leadeth me beside the still waters." (Ps. 
23: 2) God's people walk this way. "They shall come 
with weeping, and with supplications will I lead them : 
I will cause them to walk by the rivers of waters in 
a straight way, wherein they shall not stumble; for 
I am a Father to Israel, and Ephraim is my first- 
born."— Jer. 31:9. 

It was at the east gate (I-A) that the man began 
to measure the waters. The unit of a thousand cubit's 
used for that purpose does not suggest the thousand- 
year reign of Christ. A thousand is a broad measure 
regularly used by Jehovah to denote a great and prac- 
tical unit of measure in dealing with and speaking to 
his chosen people. (Ex. 20: C; Ps. 50:10; 68:17; 
84:10; 90:4; 91:7; Isa. 60:22; Mic. 5:2; 6:7) 
At the first measurement the waters were ankle-deep. 
This shows a comparatively small flow at first. Be- 
ginning in 1919 there was a comparatively small flow 
of revealed truth to the people of God on earth. The 
faithful rejoiced in it, however. "Who hath despised 
the day of small things?" (Zech. 4:10) After the 
organization of the work in 1919 to carry the message 
of truth to the people the output thereof was small 

Ezejc 47 



for some time, foreshadowed by the small flow just 
mentioned. The opposing forces were then so great that 
it looked almost as if they would be able to turn aside 
or dam up the flow of truth to the people. The faith- 
ful held firm, however, and the Lord blessed them. 

Ezekiel followed the man who measured the waters 
and who moved cast with the course of the waters. 
"Again he measured a thousand, and brought me 
through the water's; the waters were to the knees. 
Again he measured a thousand, and brought me 
through; the waters were to the loins." (47:4) When 
the measurements were taken Ezekiel again waded 
through the stream of water as he had done just pre- 
viously, and which he then found to be knoc-deep. 
This could not symbolize the measure of life, but 
rather it symbolizes the publication of the life-giving 
mess-age of truth that flows out from the throne of 
God. Also it measures the general knowledge of the 
truth gained by the devoted people of God. It corre- 
sponds to the increasing flashes of light that have come 
to God's people. As the Prophet Daniel wrote: 
"Knowledge shall be increased"; and this has been 
realized and appreciated by God's chosen people, and 
especially since 1924. (Rev. 10:7) Now the mystery 
of God is finished and his people walk on beside the 
waters of blessings. 

The next measurement taken, and Ezekiel walked 
through the waters, which were found to be up to his 
loins. The fearful, timid, dull and mi appreciative 
ones would find it very difficult to go through now, 
and the opposers could not get through at all. The 
increase of the depth of the waters symbolizes the 
increase of the knowledge of the truth and the in- 


Ezek, 47 

Ezek. 47 



crease of the opportunity to serve and spread abroad 
the truth to others, The Lord has marvelously ful- 
filled his prophecy upon his people, especially' since 
1924. At the close of the year 1931 the records show 
that since 1919 Jehovah's witnesses have manufac- 
tured and placed in the hands of the people more than 
one hundred and ten million volumes of books and 
booklets which contain tlio message of the Lord con- 
cerning his kingdom, t md which is symbolized by the 
waters. Now, in 1982, as these lines are being set 
down more than three hundred radio stations are 
heralding the truth through the air each week to tho 
glory of God. His people arc in the joy of the Lord. 
Ezckiel went on with the man with the measuring 
line who measured the river lengthwise: "After- 
ward he measured a thousand ; and it was a river that 
I could not pass over: for the waters were risen, waters 
to swim in, a river that could not be passed over." 
(47:5) It is of great interest to note that Ezokicl 
himself was required to measure the increasing depth 
of the water. To be sure, he did not measure the 
length of the river with the measuring line, but at 
each regular interval of measurement of one thousand 
cubits he did measure the depth of the waters by 
crossing from one bank of the waters to the other, and 
in doing this lie used himself as a measuring imple- 
ment. This suggests that God's anointed people on 
earth would keep an account of and cheek of the ever 
increasing light and truth Jehovah is giving them 
through the Head of his temple and that they would 
show their appreciation thereof. Furthermore, it 
suggests that records of the progress of the distribu- 
tion of the truth would be kept and at regular inter- 

vals of time comparisons would be made with the work 
that had been previously done. 

The fourth measurement was the last made and sug- 
gests the measurement to the full point of testing. 
It would indicate the measuring up to the limit 'unto 
the measure of the stature of the fulness of Christ 
Jesus' and to the unity in Christ when all the anoint- 
ed would see eye to eye and together would lift up 
the voice and sing, proclaiming the truth to the glory 
of Gtod— Iph. 4: 13; Isa. 52:8. 

The anointed remnant know that the waters of 
truth proceed from God, and they look to no man for 
instruction. What Ezckiel saw was a miracle per- 
formed by the Lord, because the waters issued out 
from the house in a thin stream. No other fountain 
of waters emptied into the river as it passed along, 
to increase it, and yet the volume of the water con- 
tinued to increase until it became a mighty river. It 
was Jehovah God alone who gave the increase and 
the waters' increased with the increase of God'. (1 Cor. 
3:G; Col 2:19) Only four thousand great cubits, 
or about seven thousand feet, less than one and one- 
half miles, from its source, the stream of water that 
began ankle-deep when first measured becomes a 
great river, and this before it reaches tho desert and 
the sea. Today, as Jehovah's truth is revealed to the 
faitliful remnant its depth has so increased that the 
remnant exclaim: "0 the depth of the riches both of 
the wisdom and knowledge of God! how unsearchable 
are his judgments, and his ways past finding out!" 
—Rom. 11:33. 

Evidently the angel of the Lord who did the measur- 
ing had said little or nothing to Ezekiel as they pro- 



Ezek. 47 

grossed along the stream of water, but now, the 
miracle having been performed, he calls the attention 
of Ezckiel to it. "And he add unto me, Son of man, 
hast thou seen this? Then ho brought me, and caused 
me to return to the brink of the river. " (47 : 6) Since 
1918 the angels of the Lord have had to do with show- 
ing to the Ezekiel class the truth, and in doing so 
they are acting under the direction of Christ Jesus, 
the Head of the temple. These great truths have been 
shown to the remnant this side the vail and on this 
side of Armageddon. The matter is now called sharp- 
ly to the attention of the remnant by the words uttered 
to the prophet: 'Have you seen this' from Jehovah? 
Ezekiel was now about to be si i own something on the 
banks of the river. He is now about to see that wherc- 
evcr this river flows fruitful forms of life spring up 
alongside it. "Now when I had returned, behold, at 
the bank of the river were very many trees on the 
one side and on the other." (47:7) Trees are "water 
drinkers". It is written: ". . . all those [trees] that 
are nourished by water ... I restrained its rivers, 
and the great waters were withheld ; . . . and all the 
trees of the field were famished because of it." (Ezck. 
31:14,15, Leeser) This proves that the trees drink 
water to live. Trees indicate where the water is to be 
had, and they stand as inviters or signs giving an 
invitation to the thirsty to come and drink. In order 
to drink, the people must go to where the trees are; 
therefore they must go where the Lord God has 
planted the trees. "That they might be called trees 
of righteousness, the planting of the Lord, that he 
might be glorified." (Isa. 61:3) "Thy people also 
shall be all righteous : they shall inherit the land for 

Ezek. 47 



ever, the branch of my planting, the work of my 
hands, that I may be glorified. " (Isa. 60:21) These 
trees therefore picture the resurrected saints as mem- 
bers of the body of Christ and the faithful remnant 
still on the earth. These are Jehovah's representatives 
and his witnesses, and they now invite the people who 
thirst 'to come and take of the water of life freely', 
— Eev. 22:17. 


The angel of the Lord then instructed Ezckiel con- 
cerning the purpose of these waters. "Then said he 
unto me, These waters issue out toward the east 
country, and go down into the desert, and go into the 
sea: which being brought forth into the sea, the waters 
shall be healed." (47:8; see Diagram VI, page 289) 
First for the benefit of those who are "in the way of 
the Lord" Jesus Christ, the Chief of Jehovah, ap- 
proaches from the east and makes the east and west 
way his pathway. Those who are waiting and watch- 
ing for the Lord arc the first ones to benefit. But 
there are others who shall receive benefits of these 
waters. The waters come out toward the cast, country 
and then are made to "go down into the desert", that 
is to say, into the arubah, and transform the barren 
deadnoss of the parched ground into a fruitful garden 
unto the Lord. "The wilderness, and the solitary 
place, shall be glad for them; and the desert shall 
rejoice, and blossom as the rose." (Isa. 35: 1) Jeho- 
vah knows where the living waters are needed, and 
he sends them there. Jehovah's temple class first re- 
ceive the message of truth j then they must bear it to 
whatsoever peoples the Lord orders and directs. The 



Ezek. 47 

faithful are now bearing it to the people who are 
thirsting for truth. 

Bast of Jerusalem is a desert land, and the Dead 
sea is also in that direction. These healing waters pass 
on to the "Dead sea". A curative water is much 
needed there. No fish now live in the Dead sea, but 
when these waters are "brought forth into the sea, 
the waters [thereof) shall be healed". Then fish can 
live in it, and the "sea", which has long been dead, 
will be made a swarm nf living creatures. The Dead 
sea pictures the peoples of earth, dead in trespasses 
and in sins, and in which there is no real life. For 
centuries the waters of the Jordan river have flowed 
into the Dead sea and have not healed it; but the 
waters mentioned in this prophecy proceed from God 
and flow unto the peoples of the world that are dead 
in trespasses and in sins, and then such will be healed. 
"Behold, I will bring it health and cure, and I will 
cure them, and will reveal unto them the abundance 
of peace and truth." (Jer. 33: G; Isa. 33:24) Jeho- 
vah foreshadowed this healing bv both Moses and 
Elisha. (Ex. If,: 23-25; 2 Ki. 2:21,22) God's rem- 
nant people on earth are now doing the Elisha work 
of bearing the message of the truth to the people, 
thereby enabling them to sec how they may bo healed 
by the hand of the Lord God. Soon the Greator-thau- 
Mosea will cause them to see how they may be com- 
pletely healed, and such will be healed for ever. 

The people of the sin-cursed world have sought after 
life but have found it not, because they have followed 
the teachings of men. The river of life, flowing out 
from the throne of Jehovah God, gives life to all who 
will receive and obey the truth. "And it shall come 

Ezek. 47 



to pass, that every thing that livcth, which movcth, 
whithersoever the rivers [margin, two rivers; accord- 
ing to Leeser, double-stream] shall come, shall live: 
and there shall be a very great multitude of fish, be- 
cause these waters shall come thither: for they shall 
be healed ; and every thing shall live whither the 
river cometh." (47:9) The people will be given 
knowledge of the truth and be offered the opportunity 
to live. "And this is life eternal, that they might 
know thee the only true God, and Jesus Christ, whom 
thou hast sent." (John 17: 3) There is no other way 
given under heaven whereby men can live. This truth 
is fully corroborated by the sixty-fifth Psalm, hereto- 
fore quoted. The people must desire the truth and 
gladly receive it when they have an opportunity. 
These living waters of God (low to the sea of the de- 
praved human race. Every one, therefore, shall have 
the opportunity to know the truth and to live. The 
Ezckiel class, the remnant, now know this to be truth, 
and it is their privilege to comfort those who sigh and 
cry desiring to know God's way of delivery. 

The business of fishing is a means of providing 
things for the sustenance of life. When Jesus saw 
some faithful Hebrew's engaged in fishing he said to 
them: "Follow me, and I will make you fishers of 
men." (Matt. 4: 19) Doubtless Jesus had in mind the 
words which Jehovah, had caused his prophet to write : 
"And it shall come to pass, that the fishers shall stand 
upon it [E.V., by it] from En-gedi even unto En- 
eglaim: they shall be a place to spread forth nets; 
their fish shall be according to their kinds as the fish 



Esiek. 47 

of the great sea, exceeding many." (47:10) God's 
remnant; now on the earth arc fishers of men ; and dur- 
ing and after Armageddon there will be much more 
fishing to bo done. Jehovah's witnesses stand by the 
water's of the sea of the dead world to fish for men 
by calling their attention to the truth, the living 
waters of God, that flow into it. This they do, not 
for selfish gain, but to the honor of Jehovah's name 
and for the good of those who desire to live. 

The text reads "from En-gedi even unto Bn-eglaim 
shall be a place for the spreading of nets". {h'.V.) 
Those were names of places on the banks of the Dead 
sea. (Josh. 15 : 61, 02) Vineyards were grown at 
En-gedi. (Cant. 1: 14) In both these names the sylla- 
ble "En" means "spring, fountain, well". "En-gedi" 
means "well of the kid or troop". "En-egiaim" 
moans "well of the two heifers". Kids and heifers 
were regularly used in the sacrifice of God's ancient 
or typical people. Jehovah God made these two foun- 
tains or wells of living waters, and his fishermen are 
stationed between them to call attention of the people 
to the healing qualities of the truth, and to fish there 
for men in the name of the Lord. They fish with nets, 
which seems to say that God gives the remnant the 
means of reaching them with the message of truth. 

The truth is the message of judgment and separa- 
tion: "Again, the kingdom of heaven is like unto a 
net, that was cast into the sea, and gathered of every 
kind: which, when it was full, they drew to shore, 
and sat down, and gathered the good into vessels, but 
cast the bad away." (Matt. 13:47,48) Jehovah's 
witnesses bring forth the message of truth and pro- 
claim it, and the Lord by his angels does the separat- 

Emit. 47 



ing work. "So shall it be at the end of the world: the 
angels shall come forth, and sever the wicked from 
among the just." (Matt 13 : 49) The work determines 
the clean from the unclean as provided by the law 
of God. "And all that have not fins and scales in 
the seas, and in tho rivers, of all that move in the 
waters, and of any living thing which is in the waters, 
they shall be an abomination unto you : they shall be 
even an abomination unto you ; ye shall not eat of 
their flesh, but ye shall have their carcases in abom- 
ination. Whatsoever hath no fins nor scales in the 
waters, that shall be an abomination unto you." (Lev. 
11: 10-12) Even now tho remnant are having a part 
in the judgment work of declaring the truth. 

At the present time the "poor fish" are the victims 
of the spoilers and oppressors, as it is written : "Thou 
art of purer eyes than to behold evil, and canst not 
look on iniquity: wherefore lookest thou upon them 
that deal treacherously, and boldest thy tongue when 
the wicked devoureth the man that is more righteous 
than he? And malcest men as the fishes of the sea, 
as the creeping tilings, that have no ruler over them? 
They take up all of them with the angle, they catch 
them in their net, and gather them in their drag: 
therefore they rejoice and are glad. Therefore they 
sacrifice unto their net, and burn incense unto their 
drag ; because by them their portion is fat, and their 
meat plenteous. Shall they therefore empty their net, 
and not spare continually to slay the nations?" (Hab. 
1:13-17) Jehovah's witnesses are calling the atten- 
tion of the people to the truth, and some of them are 
now hearing. More will hear later, and the "sea" that 
is dead will be converted into a condition of sweet- 


Ezisk. 47 

ness and life. The peoples of the nations will sec the 
trees standing by the waters, inviting them, and will 
come unto them. "Then thou shalt see, and flow to- 
gether, and thine heart shall fear, and be enlarged ; 
because the abundance of the sea shall be converted 
unto thee, the forces of the Gentiles shall come unto 
thee."— Isa. GO: 5. 

The Scriptures show that there is a class of people 
ilul. will not accept and obey God's "Word of truth. 
These the Prophet Ezekicl calls "miry places" and 
"marishes"; hence they are unclean. "But tho miry 
places thereof and the marishes thereof shall not be 
healed [and that which shall not be healed, margin] ; 
they shall be given to salt." (47:11) This is proof 
of the fact that there arc those who will go into ever- 
lasting destruction. Nothing will grow in the salt 
water of the Dead sea or on salt land; and 'giving 
them over to salt' means they are given over to bar- 
renness and death. The following scriptures prove 
this: "And Abimeleeh fought against the city all that 
day: and he took the city, and slew the people that 
was therein, and beat down the city, and sowed it 
with salt." (Judg. 9:45) "And that the whole land 
thereof is brimstone, and salt, and burning, that it 
is not sown, nor bcarcth, nor any grass groweth there- 
in, like the overthrow of Sodom, and Gomorrah, 
Admah, and Zeboim, which the Lord overthrew in 
his anger, and in his wrath." (Dent. 29 : 23) "There- 
fore, as I live, saith the Lord of hosts, the God of 
Israel, Surely Moab shall be as Sodom, and the chil- 
dren of Ammon as Gomorrah, even the breeding of 
nettles, and saltpits, and a perpetual desolation: the 
residue of my people shall spoil them, and the rem- 

E:'.EE. 4T 



nant of my people shall possess them. ' ' — Zeph. 2 s 9. 
This judgment corresponds with the statement: 
"He which is filthy, let him lie filthy still," Lot's 
wife was turned into a pillar of salt. There are those 
who have been partially healed in the present time 
who then return to their filthy condition and take de- 
light therein, "And the sow that was washed [has 
returned] to her wallowing in the mire." (2 Pet. 
2: 22) This is the class that go into the second death, 
from which there is no more opportunity for life. 
"Thus saith the Lord ; Cursed be the man thattrustcth 
in man, and makcth flesh his arm, and whose heart 
departeth from the Lord. For he shall be like tho 
heath in the desert, and shall not see when good 
eomcth; but shall inhabit the parched places in tin: 
wilderness, in a salt land and not inhabited." — Jcr. 
17 : 5, 6 ; John 12 : 39-41 ; Isa. 6 : 10. 

Jehovah God has made provision for every need of 
tho people, and these life-giving things will be held 
out to them. "And by the river upon the bank there- 
of, on this side and on that side, shall grow all trees 
for meat, whose leaf shall not fade, neither shall the 
fruit thereof be consumed ; it shall bring forth new 
fruit [principal fruit or first-fruits] according to his 
months, because their waters they issued out of the 
sanctuary; and the fruit thereof shall be for meat, 
and the leaf thereof for medicine." (47 : 12) Jehovah 
provides by and through the kingdom for the shelter 
and protection of his people and for medicine to heal 
the sick, none of which shall be administered by quacks 
or professional frauds, but will be administered un- 



Ekbk. 47 

der the ministration of the great Physician, Christ 
Jesus. Because this prophecy is now beginning to 
have its fulfilment the remnant may take this as as- 
surance that if from henceforth they continue faith- 
fully serving the Lord they v/ill be no more prevented 
or stopped by Satan's organization from bearing the 
fruits of God's kingdom to the people. "And I will 
rebuke the devourer for your sakes, and he shall not 
'destroy the fruits of your ground ; neither shall your 
vine cast her fruit before the time in the field, saith 
the Lord of hosts." (Mai. 3: 11) There shall be no 
more barren season for these "trees of righteousness, 
the planting of the Lord": "And he shall be like a 
tree planted by the rivers of water, that bringotli forth 
his fruit in his season; his leaf also shall not wither; 
and whatsoever he doetb. shall prosper." — Ps. 1:3; 
Jer. 17:7,8. 

These "trees of righteousness" drink of the life- 
sustaining waters that flow out from the throne of 
God; and 'the fruit thereof shall be for meat, and the 
leaves for medicine'. They will have a never-failing 
supply of sweet water to drink, and they faithfully 
drink it. This is the secret of fruitfulness. Since their 
'leaves shall not fade', this is an assurance of con- 
tinuous and everlasting supply available for medicine 
"for the healing of the nations". (Eev. 22:2) No 
creature puts the medicine in the leaves. It is Jeho- 
vah's curative provision, and he puts it where it will 
be used to his glory. The sick and the afflicted will 
be required to apply the medicine to themselves by 
exercising faith and by rendering obedience unto the 
Lord. This is now good news of great joy which shall 
be unto all people. (Luke 2:10) The propheey of 

ErjEK. 47 



Ezckiei and that of John the Revelator fully corrob- 
orate each other ; hence Jehovah by these two witnesses 
now establishes this great truth concerning the river 
of life. The two taken together constitute a glorious 
vision of Jehovah's gracious provision for his crea- 
tures, all of which is a vindication of his holy name. 

Jehovah's "Word of promise will be faithfully and 
completely fulfilled. Since the day that God made 
promise to Abraham faithful men have looked forward 
to the time when the earth shall be inhabited by those 
who love God, and this they will realize, because the 
due time has come. "And the Lord said unto Abram, 
after that Lot was separated from him, Lift up now 
thine eyes, and look from the place where thou art, 
northward, and southward, and eastward, and west- 
ward: for all the land which thou seest, to thee will 
I give it, and to thy seed for ever. And I will make 
thy seed as the dust of the earth : so that if a man can 
number the dust of the earth, then shall thy seed 
also be numbered. Arise, walk through the land, in 
the length of it and in the breadth of it; for I will 
give it unto thee. ' ' (Gen. 13 : 14-17) The words of the 
Prophet Bzeldel seem clearly to picture the fulfilment 
of the promise that God made to Abraham to bless 
all the families of the earth. "Thus saith the Lord 
God, This shall be the border whereby ye shall in- 
herit the land, according to the twelve tribes of Israel : 
Joseph shall have two portions." (47 : 13) The words 
of this promise cannot be applied exclusively to the 
natural descendants of Abraham, but application must 
be to all the human race that will in due time have 



Ezee, 47 

and exercise faith in God like unto that of Abraham. 
The twelve tribes would therefore represent all the 
peoples of earth that shall be obedient unto God. All 
must have an opportunity to come under the terms 
and the benefits of the New Covenant, which covenant 
Jehovah makes with his Christ for the benefit of the 
people.— Jer. 31 : 31-34. 

Joseph, according to the prophecy, is assigned two 
portions, that is, one portion for the tribe of Ephraim 
and one for tho tribe of Manaswh, who were sons of 
Joseph. The tribe of Levi is left out of this division 
because the Lord lias made provision for their abiding 
place within the "oblation unto the Lord", the holy 
portion of tho land. (45:1-5; 48:12-14) This is 
further proof in support of the conclusion, based 
upon Revelation 7:9-17, that tho "great multitude" 
class, the antitypical Levites, will bo a spirit class 
having their portion in heaven. For this reason, in 
the prophetic picture Joseph's posterity had to be 
split into two tribes in order to provide a tribe to 
take the place of the tribe of Levi ; thus the twelve 
tribes are completed and symbolically picture all the 
human family on earth. 

The establishment of the people on earth will bo 
entirely just and righteous, "And ye shall inherit it, 
one as well as another ; concerning the which I [swore, 
fliafjjift] lifted up mine hand to give it unto your 
fathers ; and this hind shall fall unto you for inherit- 
ance." (47: 14) No tribe is to be arbitrarily favored 
above another, nor will any be excluded. The "twelve" 
represents the completeness, and Jehovah deals right- 
eously with all. " [Cod] hath made of one blood all 
nations of men, for to dwell on all the face of the 

Ezek. 47 



earth; and hath determined the times before appoint- 
ed, and the bounds of their habitation." (Acts 17 : 20) 
Christ Jesus, by the grace of God, died for the re- 
demption of men. (1 Tim. 2:3-6; Heb. 2:9) All must 
have an opportunity to receive tho benefits thereof. 
The statement of Ezekiel's prophecy 'concerning the 
which I swore with uplifted hand to give it unto your 
fathers' refers to Abraham, Isaac, and Jacob par- 
ticularly as the fathers to whom the promise was made. 
The human family is made of flesh and blood, and 
concerning which it is written, "Flesh and blood can- 
not inherit the kingdom of God"; because that king- 
dom is spiritual and in heaven. (1 Cor. 15: 50) But 
the people of the earth aro under the kingdom, and 
their inheritance will bo the earth. 

It is God who sets the borders of the human race. 
"When God made promise to give the land to Abra- 
ham he set the boundary thereof. (Gen. 15:18) In 
harmony with this Ezekiel's prophecy records: "And 
this shall be the border of the land toward the north 
side, from the great sea, the way of Ilethlon, as men 
go to Zedad; Hamath, Bcrothah, Sibraim, which is 
between the border of Damascus and the border of 
Hamath ; Hazar-hatticon, which is by the coast of 
Mauran. And the border from the sea shall be Hazar- 
enan, the border of Damascus, and the north north- 
ward, and tho border of Hamath. And this is the 
north side. And the east side ye shall measure from 
Hauran, and from Damascus, and from Gilead, and 
from the land of Israel by Jordan, from the border 
unto the cast sea. And this is the cast side. And the 
south side southward from Tamar even to the waters 
of strife in Kadcsh, the river to the great sea. And 



Eeek. 47 

this is the south side southward. The west side also 
shall be the great sea. from the border, till a man come 
over against Hamath. This is the west side." — 
-17 : 15-20; see Diagram VI, page 289. 

These boundaries will take in the territory occupied 
by the Philistines and Samaritans, thus foreshadow- 
ing that the anti-typical Philistines and Samaritans, 
a.nd all others, likewise oppressors of God's people 
uud who carry on the Devil religion, will be cleared 
out and this will be given to the people that serve 
God in spirit and in truth. The boundaries really 
circumscribe the "holy land", and under the kingdom 
of God 'all the earth shall bo holy unto the Lord 
God'; hence the description includes the entire earth, 
Jehovah God, through Christ, will make the earth a 
fit place to live in. He will make the place of his feet 
glorious, and those who faithfully serve him shall live 
upon it. (Isa. 66: 1; 60: 13) "So shall ye divide this 
land unto you according to the tribes of Israel." 
(47:21) The Lord determines the general division 
of the land according to his own will. One nationality 
of people will not be permitted to determine just what 
land they will occupy to the exclusion of others. 

When it comes to the family assignments inside of 
each nationality, pictured by the tribes, lots are to 
be cast, to show that there will be no partiality shown. 
"The lot is cast into the lap ; but the whole disposing 
thereof is of the Lord." (Prov. 16:33) Thus it ap- 
pears that the Lord will cause the superintending of 
the lot-casting, so that everything in connection there- 
with shall be fair and just toward all. "And it shall 
come to pass, that ye shall divide it by lot for an in- 
heritance unto you, and to the strangers that sojourn 

Ezek. 47 



among you, which shall beget children among you; and 
they shall be unto you as born in the country among 
the children of Israel: they shall have inheritance 
with you among the tribes of Israel." (47:22) Je- 
hovah will take inlo consideration all Jews and Gen- 
tiles without partiality, for the reason that he so 
promised and Jesus died for the benefit of all. 

Both Jews and Gentiles must clean up and exer- 
cise faith in God and in his kingdom and in Christ 
the great King. The stranger entering into God's or- 
ganization must bo first circumcised, both in heart 
and in flesh. (44: 9) He must have the indelible mark 
put on his person, 'the seal of righteousness of faith.' 
(Rom. 4:11) This is evidence that he is a child of 
Abraham according to the faith and therefore worthy 
to enter into relationship with God's true people by 
and through the temple arrangement, (Gen. 17 : 9-14) 
This would indicate that all who arc received by the 
Lord must exercise faith in God and in his arrange- 
ment for reconciliation. 

According to the law God gave to the Israelites each 
one's inheritance in the land was a family heritage 
and patrimony and for that reason could not be taken 
away from him permanently. If a man temporarily 
lost his inheritance because of debts or for other rea- 
sons, then at the jubilee his inheritance must be re- 
stored to him. This rule, together with the statement 
of Bzckicl's prophecy concerning the division of the 
land, warrants the conclusion that under the kingdom 
of God ruled over by Christ human creatures who 
are granted life will not be permitted, either as tribes 
or as individuals, to settle juat anywhere they want 
to and crowd someone else off his inheritance or 



Ezek. 47 

otherwise take it away from him. Each tribe and 
family will be established in the earth as it pleases 
the Lord and will he permitted and continue to re- 
main there and hold on to his inheritance. It would 
hardly seem reasonable that there will be any buying 
or selling of land, or even exchange between families, 
because that would indicate at least a measure of 
dissatisfaction and restlessness, whereas all the people 
will dwell in peace and in righteousness Tinder the 
great Prince of Peace. (Iaa. 9:6,7) The real eslato 
sharks will be unknown in the kingdom. They will 
have to work like others and be honest and faithful 
if they would live, and they must be glad to do so. 
One receiving an assignment of land will hold it in 
trust for the Lord, "The earth is the Lord's, and the 
fulness thereof ; the world, and they that dwell there- 
in." (Ps. 24:1) The Lord will make it a fit place 
in which to live, and the people will delight themselves 
in the Lord and be thankful to reside in their earthly 

All those who have died will come forth from the 
tomb as strangers to the now earth. The exception to 
this rule will be those who arc brought forth and made 
"princes in all the earth". All strangers will inherit 
the same as the children. The dead will come forth, 
not all in one place, but in divers places throughout 
the earth. "And it shall come to pass, that in what 
tribe the stranger sojourneth, there shall ye give him 
his inheritance, saith the Lord God." (47:23) The 
stranger thus coming into the land must be provided 
for, and this the Lord has done. The stranger cannot 
make his own choice as to the tribe to which he would 

EJ5MK. 47 



attach himself, but this assignment is made according 
to the rale of the kingdom, which is "by lot". 

There is, however, nothing appearing in the Scrip- 
tures to indicate that the stranger or anyone else will 
be precluded from traveling about in the earth during 
or after the Millennium for the purpose of sight-seeing 
or visiting those whom he may be welcome to visit. 
Surely those thus traveling will not be required to be 
provided with passports and visas in order to go from 
one land to another, because that kind of rule is the 
rule of Satan's organization and is often very oppres- 
sive, harsh and unreasonable. It seems certain that 
there are nullions now living that will never die. These 
will be scattered in various portions of the earth, 
when the great day of Armageddon is over. It seems 
reasonable that the Lord will have these men remain 
where they are if they comply with the rules of the 
kingdom. The natural descendants of Abraham will 
have no advantage over those who are of other na- 
tionalities. The mark of circumcision shows that each 
one that is pleasing to the Lord must be marked with 
the mark of faith and devotion to God and to his king- 
dom, in order to receive the Lord 's everlasting blessing. 



Jehovah's holy city, the new Jerusalem, will have 
charge and control over the affairs of the earth. The 
faithful prophets, made "princes in all the earth", 

will be under the supervision and controlof the heav- 
enly kingdom or ruling power. Concerning the holy 
city it is written that it has twelve foundations, bear- 
ing the names of the twelve apostles of the Lamb. Of 



Ezek. 48 

natural Israel there -were twelve tribes. There arc 
twelve divisions or tribes of spiritual Israel which con- 
stitute the new Jerusalem, the holy city, the invisible 
organization. In harmony with the heavenly arrange- 
ment the prophecy of Ezekiel shows that the human 
race, reconciled to God, will be organized into twelve 
divisions or tribes. The promise of Jesus to his dis- 
ciples suggests the significance of the prophetic picture 
here given by Ezckiel. "And I appoint unto you a 
kingdom, as my Father hath appointed unto me ; that 
ye may eat and ckink at my table in my kingdom, and 
sit on thrones, judging the twelve tribes of Israel." 
(Luke 22:29,30) "Now these are the names of the 
tribes. From the north end to the coast of the way of 
Hcthlon, as one goeth to llama th, Hazar-enan, the 
border of Damascus northward, to the coast of Ha- 
math, for these are his sides cast and west, a portion 
for Ban."— 48:1; see Diagram VI. 

The list of names given indicates that in the or- 
ganization of the new earth Jehovah and Christ will 
recognize no national distinctions outside of the twelve 
divisions represented by tho twelve tribes of the 
Israelites. Those who live must be assigned to and 
become a part of one of these divisions or tribes. Je- 
hovah will be the one to assign the names and make 
the distinctions as to the people, and he will recognize 
notliing that does not conform to his new covenant 
and its arrangement. Under Satan's organization 
there are various nations, such as the British, the 
American, the German, the Italian, and others, and 
all these distinctions must and will pass away. Every 
one that lives must become a child of the Lord by faith 
and obedience. The location of the tribes, as shown 

Ezeic. 48 



in tho prophecy of Ezekiel, is different from the orig- 
inal location of the tribes when they first came into 
the land of Palestine. This shows that there will be 
an entire reorganization of all the peoples of earth 
under the Messianic kingdom. The maps now used 
for the earth will be of no more use in the kingdom. 
The Lord will make the location and direct the rela- 
tionship of the people to one another. 

It has been thought that the people now called Jews 
will have some special advantage in the kingdom ; but 
that conclusion is unsupported by any scripture. 
"Jews" or "Judcans" mean those who praise and 
serve Jehovah God, and, to be sure, those who take 
this course will have every advantage over those who 
take the opposite or a different course. Jehovah God is 
no respecter of persons, but bestows his favors upon 
those who come to him in his appointed way, "Then 
Peter opened his mouth, and said, Of a truth I per- 
ceive that God is no respecter of persons: but in every 
nation he that feareth him, and worketh righteousness, 
is accepted with him." (Acts 10:34,35) Even the 
people of Sodom, Tyre and Zidon will find it easier 
to come to the Lord and to obey him than will many 
of the natural descendants of Abraham; and this is 
clearly supported by tho words of Jesus, (Matt. 
11:21-24) Those who have spurned God's favor so 
often, as many natural descendants of Abraham have 
done, could hardly be expected to receive something 
bettor than others of tho human race. The mercy of 
God, however, will extend to all who obey him. 

"And by the border of Dan, from the east side 
unto (he west side, a portion for Asher." (48 : 2) Dan 
was one of the faithless tribes that broke away from 



Essk. 4S 

the house of David. However, the prophecy shows 
that the Lord will accomplish his purpose and will 
reinstate the tribe under that name and receive Dan 
himself if he complies with the law of God 's kingdom. 
For the sake of the fathers of Israel, who were true 
and faithful to God, these are beloved. (Rom. 11: 28) 
"Thou wilt perform the truth to Jacob, and the mercy 
to Abraham., which thou hast sworn unto our fathers 
from the days of old. ; ' (Mic. 7: 20) That there was 
a faithless tribe such as Dan will be no reason why 
ihe Lord God should abandon or set aside the name 
Dan for one of the divisions. He will have a division 
of the people under that name, and those who are 
assigned to that division, like others, must obey if they 
will live. "He taught me also, and said unto me, Let 
thine heart retain ray words ; keep my commandments, 
and live." (Prov, 4:4) "Keep my commandments, 
and live ; and my law as the apple of thine eye. ' ' 
(Prov. 7:2) God's law does not change. "Let thy 
tender mercies come unto me, that I may live: for 
thy law is my delight. Uphold me according unto thy 
word, that I may live : and let me not be ashamed of 
my hope." (Ps. 119 : 77, 11G) "But if they obey not, 
they shall perish." — Job 36: 12. 

Asher was another one of the ten tribes that re- 
volted and went into idolatry. That, however, will 
not preclude the Lord God from having a new division 
under the name of Asher; and when Asher is awak- 
ened, if he will obey, he shall live also. "And by the 
border of Asher, from the east side even unto the 
west side, a portion for Naphtali." (48:3) This al- 
lotment of the land in portions setting aside the peo- 
ples in tribes or divisions is not limited to the Jews, 

Eeek. 43 



but is God's arrangement for all the people. Naph- 
tali was also one of the tribes that seceded, and is 
one of the tribes mentioned in Isaiah 9:1,2 which 
tribe was to receive greater light. "The land of 
Zabulon, and the land of Ncplithalim, by the way of 
the sea, beyond Jordan, Galilee of the Gentiles; the 
people which sat in darkness saw great light: and 
to them which sat in the region and shadow of death, 
light is sprung up."— Matt. 4: 15, 16. 

Manasseh and Ephraim were the sons of Joseph. 
"And by the border of Naphtali, from the east side 
unto the west side, a portion for Manasseh. And by 
the border of Manasseh, from the east side unto the 
west side, a portion for Ephraim." (48:4,5) Both 
of these tribes seceded from Judah. Jeroboam, who 
led the revolt of the ten tribes against Judah, was of 
the tribe of Ephraim. It is of interest here to note 
that in the assigning of the gates of the city no gate 
was assigned to Manasseh and Ephraim but one as- 
signed to their faithful father Joseph and the other 
to their uncle Levi. — 48 : 31, 32, 

Reuben was the firstborn of Israel (Jacob), but 
because of his wrongdoing his birthright was given to 
the sons of Joseph. (1 Chron. 5 : 1, 2) This, however, 
does not preclude the Lord from assigning the name 
of Reuben to one of the divisions of the human race. 
"And by the border of Ephraim, from the east side 
even unto the west side, a portion for Reuben." 
(48:6) Judah prevailed above his brethren and of 
him came the Chief Eider. "And by the border of 
Reuben, from the east side even unto the west side, 
a portion for Judah. And by the border of Judah, 
from the east side unto the west side, shall be the 


Ezrac. 48 

offering which ye shall offer of five and twenty thou- 
sand reeds [cubita] in breadth, and in length as one 
of the other parts, from the cast side unto the west 
side: and the sanctuary shall be in the midst of it," 
■ — 48 : 7, 8 ; See Diagram VI, inset. 

The situation of each tribe or division in the land 
is good because the assignment is made by the Lord. 
The assignment to the tribe or division of Judah, how- 
over, has a special significance. This assignment is 
located contiguous with and immediately to the north 
of the land especially offered unto the Lord, being 
the preferential position with respect to the holy 
'oblation unto the Lord'. The casting of the lot did 
not determine this assignment, but it was Jehovah 
who determined its location. "Judah" means praise. 
Those peoples of the earth who manifest zeal for and 
praise to the Lord God and bis kingdom, and are 
faithful in their service, are particularly favored by 
the Lord. The faithful prophets of old were zealous 
and faithful to the Lord in giving witness to his name. 
They were martyrs to the emisc of Jehovah and, be- 
cause of their faithfulness, will receive the princely 
portion. (Heb. 12:1} Looking west, the assignment 
of Judah was to the right of God's "oblation of the 
holy portion". Such assignment is made by Jehovah, 
as Jesus stated: "To sit on my right hand, and on 
my left [hand], is not mine to give, but it shall be 
given to them for whom it is prepared of my Father." 
—Matt. 20:23. 


The following was the middle one of the three 
divisions of this holy block of holy territory: "More- 

Ezee. 48 



over, when ye shall divide by lot the land for in- 
heritance, ye shall offer an oblation unto the Lord, 
an holy portion of the land: the length shall be the 
length of five and twenty thousand reeds [exibits] , and 
the breadth shall be ten thousand. This shall bo holy 
in all the borders thereof round about." — 45:1. 

"The sanctuary shall be in the midst of it." The 
temple wall is round about this plot of ground. "Of 
this there shall be for the sanctuary five hiuidred in 
length, and five hundred in breadth, square round 
about ; and fifty cubits round about for the suburbs 
thereof." (45: 2) This would make the total area six 
hundred cubits square. This center plot is located in 
the center of the middle strip of land. "And of 
this measure shalt thou measure the length of five and 
twenty thousand, and the breadth of ten thousand: 
and in it shall be the sanctuary and the most holy 
place."— 45:3. 

The foregoing shows that the sanctuary (VT-&), that 
is, the temple or royal house, is not situated within the 
city (VI-B), as was the ease of Solomon's temple at 
Jerusalem. This leads to the conclusion that the Mel- 
chizedck priesthood, of which Jesus is the Chief and 
Head, is primarily unto Jehovah and is complete with- 
in itself and that tho rulcrship of the earth (which 
is pictured by the city to the south) is subordinate 
and incidental to the priesthood of Melchizedek. 
Furthermore it shows that Jehovah's "holy priest- 
hood" is entirely independent of the tribes or divisions 
of mankind on earth. The royal priesthood is assigned 
a portion in the holy domain of heaven. 

Under God's arrangement with the nations of 
Israel people were required to come to the city of 


Ezek. 48 

Jerusalem three times a year to celebrate the feasts. 
"Three times in a year shall all thy males appear 
before the Lord thy God in the place which he Shall 
choose; in the feast of unleavened bread, and in the 
feast of weeks, and in the feast of tabernacles: and 
they shall not appear before the Lord empty: every 
man shall give as he is able, according to the blessing 
of the Lord thy God which he hath given thee," 
(Deut. 16:16,17) But the vision given to Ezekiel 
shows a separation of the temple from the city, and 
this would of necessity require the people to come to 
the temple, and not to the city, to celebrate the feast 
of tabernacles. Under the reign of the Messiah the 
people will go up to worship the King Eternal, and 
this they will do through the temple, God's royal 
house. "And it shall come to pass, that every one 
that is left of all the nations which came against 
Jerusalem, shall even go up from year to year to 
worship the King, the Lord of hosts, and to keep the 
feast of tabernacles. And it shall be, that whoso will 
not come up of all the families of the earth unto 
Jerusalem to worship the King, the Lord of hosts, 
even upon them shall be no rain."— Zeeh. 14: 16, 17, 

The offering is unto the Lord God. "The oblation 
that ye shall offer unto the Lord shall be of five and 
twenty thousand in length, and of ten thousand in 
breadth."— 48:9. 

The provision for the priests comes through Jehovah 
God, and not from man. "And for them, even for the 
priests, shall be this holy oblation (Vl-c-d-f-e) : toward 
the north five and twenty thousand in length, and 
toward the west ten thousand in breadth, and toward 
the east ten thousand in breadth, and toward the 

EssBK. 48 



south five and twenty thousand in length: and the 
sanctuary (VI-A) of the Lord shall bo in the midst 
thereof." (48:10) Again the Lord emphasizes the 
fact that faithfulness to him is what calls forth his 
approval. "It shall be for the priests that are sancti- 
fied of the sons of Zadok, which have kept my charge, 
which went not astray when the children of Israel 
went astray, as the Levitcs went astray. ' ' — 48 : 11. 

The delinquent priestly house of Eli was put out 
during the reign of Solomon, and that of Zadok was 
installed instead. (2 Sam. 8:15,17; 1 Ki. 2:27,35) 
Abiathar was of the house of Eli. (1 Sam. 14:3; 
22:20) David dictated and gave instructions to 
anoint Solomon ns king. Adonijah declared himself 
king, and Abiathar the priest took the side of Adoni- 
jah, he being in the conspiracy. Zadok the priest was 
faithful and stood by the Lord's choice. (1 Ki. 1 : 5-8) 
Zadok was therefore typical of the faithful priest con- 
cerning whom it is written: "And I will raise me up 
a faithful priest, that shall do according to that which 
is in mine heart, and in my mind: and I will build 
him a sure house: and he shall walk before mine 
Anointed for ever." — 1 Sam. 2:35. 

In Ezekiel's day the priesthood of Zadok was rep- 
resented in Jehozadak (meaning "Jehovah is just") 
and Joshua (meaning "Jehovah saves"). These priests 
remained faithful to God. Joshua the priest was of 
this line and returned with the remnant of God's cove- 
nant people and continued faithful unto the Lord, as 
shown by the prophecies of Ilaggai and Zeehariah. 
This proves that God rewards faithfulness. The Lord 
commits to his faithful remnant, which is the "faith- 
ful and wise servant" class, his kingdom interests on 



Ezek. 43 

earth. Only those who remain faithful are retained 
in his service. Any becoming unfaithful, like Abia- 
tiiar, are forced out. God's rule is made clearly to 
appear that it is faithfulness and unqualified devo- 
tion to him that calls forth his approval and his reward. 

It was the Levites that went astray, as stated in the 
eleventh verse above, and it shows that they pictured 
tho "great multitude" class. For this reason thoy 
will have no part in tho most holy things. Those of 
the royal priesthood arc brought into intimate re- 
lationship with Jehovah in his temple, and theirs is a 
"most holy" portion. "And they shall see his face; 
and his name shall he in their foreheads." (Kev. 22 : 4) 
"And this oblation of the land that is offered shall 
be unto them [the royal priesthood] a thing most holy, 
by the border of the Levites." (48:12) Concerning 
the Levites, the "great multitude" class, it is writ- 
ten, in Ezcfciel 44:12,13*. "Because they ministered 
unto them before their idols [worldly organizations 
called "churches"], and caused the house of Israel 
to fall into iniquity ; therefore have I lifted up mine 
hand against them, saith the Lord God, and they shall 
bear their iniquity. And they shall not come near unto 
me, to do the office of a priest 'unto me, nor to come 
"near to any of my holy things, in the most holy place ; 
but they shall bear their shame, and their abomina- 
tions which they have committed." 

The "great multitude" is assigned to the place over 
against the border of the priests, who are the anoint- 
ed ones. "And over against the border of the priesta 
the Levites shall have five and twenty thousand in 
length (Vl-a-i), and ten thousand in breadth (Vl-a-c) ; 
all the length shall be five and twenty thousand, and 

Ezbit. 48 



the breadth ten thousand." (48:13) The "great 
multitude" class were never anointed, but are made 
servants of tho priests. They are many times more in 
number than those of the priesthood, yet they are not 
given a larger strip of territory than the priests and 
they are not so near God's sanctuary. The temple is 
situated in the center of the portion of the land as- 
signed to tho priests. 

Jehovah has fixed the condition of the "great mul- 
titude", and they cannot change it. "And they shall 
not sell of it, neither exchange, nor alienate the first- 
fruits of the land: for it is holy unto the Lord." 
(48 : 14) They must bear their iniquity and must not 
show any dissatisfaction with their station. They are 
assigned a portion in God's arrangement, not because 
of their iniquity, but becaiise of their faithfulness 
manifested at the time they take their stand on the 
Lord's side and wash their robes and make them white 
in the blood of tho Lamb. (Rev. 7: 14) Their estate 
in Jehovah's arrangement is a gift from him which 
they must occupy and hold as a sacred trust toward 
the Lord. They must show holiness unto the Lord 
throughout eternity. 

The portion of the territory set aside for the city 
is described in verse fifteen: "And the five thousand 
[cubits of territory] that are left in the breadth 
(Vl-e-g), over against the five and twenty thousand 
[of the priests] {VI-c-f), shall be a profane place for 
the city {VI -B), for dwelling, and for suburbs; and 
the city shall bo in the midst thereof." 

The word "profane" here used does not mean pro- 
fane by reason of being unclean and defiled, but that, 
instead of being used distinctly and exclusively for 



Kzek. 48 

spiritual purposes toward Jehovah, it is used for tho 
civic and earthward purposes in behalf of mankind 
who are temporarily unclean. It will be the holy city 
or organization. It represents the political or govern- 
mental side of the Millennial activities of the Christ 
for the good of mankind that God's will may be done 
on earth as it is done in heaven. The "suburbs" of 
the city seem to picture the condition of the people 
before coming into God 's organization to dwell there. 
It therefore appears that the city will not be in the 
midst of the tribes as was the case of the earthly city 
of Jerusalem, but will be located in the southern por- 
tion or section of the 'holy oblation unto the Lord', 
It is beyond the control of the earthly tribes or peo- 
ple. Its location shows that it is the city of which 
Ezekiel first had a vision, as stated in chapter forty, 
verse two. The "high mountain" ia the portion where 
the temple is located. This city appears to be the 
earthly manifestation of the Christ, as represented 
on earth by those faithful men whom Christ makes 
"princes in all the earth". Since tho temple is not 
located in this city, these "princes in all the earth" 
will not serve God in the sanctuary. 

Measurements are given as follows: "And these 
shall be the measures thereof : the north side four thou- 
sand and five hundred, and the south side four 
thousand and five hundred, and on the east side 
four thousand and five hundred, and the west side four 
thousand and five hundred." (48:16) A territory 
having an area five thousand cubits square is pro- 
vided for the suburbs. "And the suburbs of the city 
shall be toward the north two hundred and fifty, and 
toward the south two hundred and fifty, and toward 

Ezek. 48 



the east two hundred and fifty, and toward the west 

two hundred and fifty. " (48 : 17) Thus Jehovah shows 
his regard for all things on the square. In the day 
of earthly Israel the fields of the suburbs were for 
common use, — Num. 35 : 3. 

The area of the city measures just five thotisand 
cubits square. This would leave twenty thousand 
cubits of territory to be divided equally to the east 
and to the west. "And the residue in length, over 
against the oblation of the holy portion, shall bo ten 
thousand eastward {VI-B-f), and ten thousand west- 
ward (VI-B-e); and it shall be over against the obla- 
tion of the holy portion (Vl-c-d-f-e) ; and the increase 
thereof shall be for food unto them that servo the 
city (VI-D)," (48 : 18) This is tho residue of the land 
lying outside of the city suburbs. "The increase there- 
of shall be for food unto them that serve the city." 
It is 'God that givcth the increase'; and this is his 
provision, that the city may not bo a burden to tho 
people, which city shall be self-contained, There will 
be no grafting officers of the city to bo kept in luxury 
by the burden of taxation. The Lord will provide 
that all must work and therefore all may eat. 

Tho seventh chapter of Revelation shows that those 
whom the Lord uses to operate bis heavenly govern- 
ment, which has jurisdiction and control over the 
earth, are all taken out of the twelve tribes of Israel, 
that is to say, they are designated as twelve thou- 
sand from each tribe, and these are made the 
spiritual rulers with Christ Jesus, "Israel" or "Ja- 
cob" is the name symbolically used to designate God's 
faithful class, and the twelve tribes show twelve di- 
visions. The "princes", who wero the faithful men 



Esijk. 48 

of old, will he the visible representatives of that gov- 
ernment on earth. No doubt in the new earth anvone 
coining into relationship with the Lord under" the 
terms of ^ the New Covenant, as represented by the 
twelve tribes, may enlist in the service of the govern- 
ment on earth. No discrimination is shown against 
those who are willing and obedient to the Lord! 

Again Jehovah emphasizes the square, and no men- 
tion is made of anything like unto a pyramid. "All 
the oblation (VI-a-b-h-g) shall be five and twenty 
thousand by five and twenty thousand : ye shall offer 
the holy oblation foursquare, with the possession of 
the city" (48: 20) The land of Israel is to be much 
wider than twenty-five thousand cubits; hence there 
remains a tract of ground both on the east and on the 
west of the holy oblation. 

Provision is made for the prince, to wit: "And the 
residue shall be for the prince, on the one side and 
on the other of the holy oblation, and of the posses- 
sion of the city, over against the five and twenty thou- 
sand {VI. Mi) of the oblation toward the east border, 
and westward over against the five and twenty thou- 
sand (VI-a-g) toward the west border, over against 
the portions for the prince: and it shall be the holy 
oblation ; and the sanctuary of the house [temple of 
God] shall be in the midst thereof." (48:21) The 
great Prince of Peace, the Prince of Life, Christ Je- 
sus, will not need any portion for himself, being the 
great spiritual Euler ; but his representatives, or sons, 
the '_' princes in all the earth", may occupy and use 
tin's in his stead. This is a liberal portion for the small 
number of earthly representatives of the Lord, and 
it manifests the exceeding great favor that Jehovah 

Ezek. 48 



God bestows upon them through Christ Jesus for their 
faithfulness. They admirably maintained their integ- 
rity toward God during the time of their service when 
on earth, before the first coming of Christ Jesus, and 
now when his kingdom is in operation theirs will be 
a liberal reward. This also is a testimony to the fact 
that these faithful men have "a better resurrection", 
being awakened out of deatli as perfect men. 

The entire "holy oblation" (Vl-a-b-h-g) represents 
God's kingdom, the highest office in the great holy 
oblation being that of the great Prince of Life. The 
holy oblation includes the priests associated with 
Christ Jesus, the Head of the Melehizodek priesthood. 
The "great multitude" would seem more particularly 
to picture that part of the government organization 
called "Jerusalem", as distinguished from the divine 
organization called "Zion" and which is the capital 
or head over the entire organization. Included in the 
"holy oblation" is also the manifestation of God's 
earthly government, as represented by the "princes 
in all the earth". The temple's being in the midst 
thereof shows that God's great organization revolves 
around his temple of which Christ Jesus is the Head 
and Chief. 

Again Jehovah manifests his pleasure in those who 
were faithful to him, as stated in verse twenty-two: 
"Moreover from the possession of the Levites, and 
from the possession of the city being in the midst of 
that which is the prince's, between the border of 
Judah and the border of Benjamin, shall be for the 
prince." The ancient city of Jerusalem was between 
the tribes of Judah and Benjamin; and the "holy 
city", as seen by Ezckicl, is between the districts of 



Ezek. 43 

the tribes of Judah and Benjamin. The preferential 
position of the two tribes is thus seen again, and is 
further evidence of God's favor bestowed upon the 
faithful ones. Judah and Benjamin remained faithful 
to David, who foreshadowed God's beloved Son tho 
King, "And I the Lord will be their God, and my 
servant David a prince among them; I the Lord have 
spoken it," (34:24) Tho earthly representatives of 
the kingdom, the "princes in all the earth", are 
charged with seeing that there is no injustice or un- 
fairness practiced therein. It will be a just and right- 
eous rule on earth for the benefit of the people. — 
45 : 8-12. 

Assignment is made for the rest of the tribes. An- 
other division of the human race, according to the 
divine rule, will be designated Benjamin: "As for 
the rest of the tribes, from the east side unto the west 
side, Benjamin shall have a portion." (48:23) The 
name Benjamin means "son of happiness". This 
allotment is favorably situated in connection with the 
city. Some of the faithful men of old mentioned with 
approval in God's Word were Bcnjamitcs, among 
whom was Ehud, the left-handed judge in Israel who 
put Eglon the oppressor out of business. ( Judg. 3 : 15) 
Also Mordceai was a Benjamite. (Esther 2:5) The 
Apostle Paul was also of that tribe, (Rom. 11:1) 
Concerning this division or tribe it is written : "In tho 
cities of the mountains, in the cities of the vale, and in 
the cities of the south, and in the land of Benjamin, 
and in the places about Jerusalem, and in the cities of 
Judah, shall the flocks pass again under the hands of 
him that tolleth them, saith the Lord." — Jer. 33: 13. 

Ezek. 48 



The next division is for Simeon, "And by the 
border of Benjamin, from the east side unto the west 
side, Simeon shall have a portion." (48:24) Tho 
name Simeon means "he that hears, obeys or is 
heard". Simeon and the Levites arc brethren, but 
the Lord 'divided them in Jacob, and scattered them 
in Israel'. (Gen. 49 >. 5, 7) Next to Simeon is the place 
or division of Issachar. "And by the border of 
Simeon, from the cast side unto the west side, Issachar 
a portion." (48 : 25) The name Issachar means "There 
is hire", that is, "service for hire." "Issachar is a 
strong ass, couching down between two burdens: and 
he saw that rest was good, and tho land that it was 
pleasant ; and bowed his shoulder to bear, and became 
a servant unto tribute." (Gen. 49:14,15) "And of 
Zebulun he said, Rejoice, Zebulun, in thy going out ; 
and, Issachar, in thy tents."— Deut. 33:18. 

Next to the allotment of Isaachar is that of Zebulun. 
"And by the border of Issachar, from the east side 
unto the west side, Zebulun a portion." (48:26) 
Isaiah had prophesied concerning the land of Zebulun. 
(Isa. 9:1,2) Immediately following his temptation 
Jesus went into the land of Zebulun, that the proph- 
ecy concerning those who sat in darkness might be 
fulfilled.— Matt. 4 : 13-17. 

The last allotment mentioned is that given to the 
division called Gad. Upon his deathbed Jacob proph- 
esied concerning his son of that name: "Gad, a 
troop shall overcome him ; but he shall overcome at 
the last." (Gen. 49:10) The allotment of Gad is de- 
scribed thus: "And by the border of Zebulun, from 
the cast side unto the west side, Gad a portion. And 
by the border of Gad, at the south side southward, 



Ezek. 43 

the border shall, be even from Tamar unto the waters 
of strife in Krulcsh, and to the river toward the great 
sea." (48 : 27, 28) The lower border of this allotment 
is an irregular one, but it conforms to the border 
promised unto Abraham. (Gen, 15:18) Moses wrote 
concerning this tribe: "And of Gad ho said, Blessed 
be he that cnlargeth Gad: he dwelleth as a lion, and 
teareth the arm, yea, the crown of the head. And 
he provided the first part for himself, for there was 
the lawgiver's portion reserved ; and he came with the 
heads of the people; he executed the justice of the 
Lord, and his judgements with Israel, "— D cut. 
33:20,21, E.R.V. 

The division or allotment of the land is by lot; 
which indicates that no partiality shall be shown. All 
the acts of Jehovah are just and right: "This is the 
land which ye shall divide by lot unto the tribes of 
Israel for inheritance, and these are their portions, 
saith the Lord God." (48:29) These divisions or 
allotments seem clearly to teach that all the people 
of the earth will dwell together as one family under 
the rulership of Christ the King, and under the im- 
mediate direction of the "princes in all the earth". 
There will be no distinction by nationalities, nor will 
they dwell in a community of interests, but they will 
be as brethren, each division giving due and proper 
consideration to others. That will bo a beautiful and 
happy relationship, and will be a vindication of God's 
name. It will prove that God can put men on the earth 
who will do right and joyfully servo and obey him. 

The kingdom of God is pure and holy, and every- 
thing unclean will be excluded therefrom and for ever 
prevented from entering therein, "And these are the 

E2EK. 48 



goings out of the city (VI-B) on the north side, four 
thousand and five hundred measures." (48: 30) The 
goings out through the gates prove that the city is en- 
circled with a wall. The purpose of a wall is for pro- 
tection, that those inside may be and are kept well 
and all undesirable and disqualified ones are kept out. 
Thus Jehovah provides for the protection of his or- 
ganization, which will forever bo kept holy and pure. 
This also shows that the fire and brimstone of g oh an- 
na which was outside the walls of the prophetic city 
is for the destruction of the undesirable and unquali- 
fied things. "And it shall come to pass, that from one 
new moon to another, and [not only monthly, but 
also] from one sabbath to another [that is, every 
week], shall all flesh come to worship before me, saith 
the Lord. And they shall go forth, and look upon 
the carcases of the men that have transgressed against 
me ; for their worm shall not die, neither shall their 
fire be quenched ; and they shall be an abhorring unto 
all flesh. "— Isa. 66:23,24. 

The city which Ezckiel saw pictures God's organi- 
zation for the benefit of the peoples of earth and is a 
reflection of the heavenly or new Jerusalem, which 
"had a wall great and high, and had twelve gates, 
and at the gates twelve angels, and names written 
thereon, which are the names of the twelve tribes of 
the children of Israel." (Rev. 21:12) These gates 
are gates of going forth, and their names correspond 
to the divisions of the human race. "And the gates 
of the city shall be after the names of the tribes of 
Israel : three gates northward ; one gate of Reuben, 
one gate of Judah, one gato of Levi." (48:31) All 
the peoples of earth, regardless of present national 



BzasE, 43 

<u jtinction, must become members of one of the tribes 
or divisions made by the Lord. In order to enter into 
God's city or organization and to receive the recogni- 
tion of Cod's kingdom they must enter in by one or 
another of the gates as a member of a tribe or division 
as the name appears on the gate. No social or national 
name that now exists among the people will then be 
recognized. That does not mean that those whom we 
call Jews will be the chief ones on earth and that all 
the people must become like them. Rather it means 
that Jehovah God divides the entire human raee into 
twc-lvo divisions and gives to each division a name to 
correspond with the original twelve tribes of Israel. In 
order for anyone to become a member of any of these 
tribes or divisions he must acknowledge Jehovah as 
the great Eternal God, and Christ Jesus as the Re- 
deemer, Mediator and King, and must render full and 
complete obedience unto the law of Cod's kingdom. 
In the Revelation record of the holy city the loca- 
tion of the names over the gates does not appear ; 
the gates are merely located, but the name is absent. 
' ' On the east three gates ; on the north three gates ; 
on the south three gales ; and on the west three gates. ' ' 
(Rev. 21: 13) In the prophecy of Ezekiel, here hav- 
ing particular reference to the earthly divisions of 
the human race, there appear three gates on the north : 
one bearing the name of Reuben, the original birth- 
right tribe; one bearing the name of Judah, the 
princely or ruling tribe; and one bearing the name of 
Levi, the temple servant; located side by side and 
"on the sides of the north". The fact that the Levi 
division has a gate for itself shows that the hundred 
and forty-four thousand of the priesthood after the 

E.xir. 48 



order of Melchizedek have to do with the affairs of 
this city or government, and therefore that this city 
is an earthly manifestation of the invisible govern- 
ment of THE CHRIST. The following prophecy of 
Isaiah now here properly applies: "Therefore thy 
gates shall be open continually ; they shall not be shut 
day nor night; that men may bring unto thee the 
forces of the Gentiles, and that their kings may be 
brought. Violence shall no more be heard in thy land, 
wasting nor destruction within thy borders : but thou 
shalt call thy walls Salvation, and thy gates Praise." 
— Isa. 60:11,18. 

Joseph was one who proved faithful unto God and 
receives God's favor. One of the gates is named for 
him. "And at the east side four thousand and five 
hundred! and three gates; and one gate of Joseph, 
one gate of Benjamin, one gate of Dan." (48:32) 
Benjamin was devoted to God, as one gate is named 
for him. Dan was not devoted to God, but has a very 
unsavory record. Why should one of the gates be 
named Dan? His name does not appear in the cate- 
gory of the hundred and forty-four thousand sealed 
ones. (Rev. 7 : 4-8) Probably Satan concluded, because 
he had turned Dan against Jehovah, that such would 
completely wipo out that name. Not so, however. 
Nothing that Satan can do could prevent Jehovah 
from carrying out his purpose. Jehovah named the 
tribes in the beginning. Jehovah will maintain these 
names in the division of the restored peoples of earth 
who do maintain their integrity toward him. Jeho- 
vah will completely and for ever vindicate his name 
and carry out his original purpose, as he says: "I 
have purposed it, I will also do it." (Isa. 46:11) 



Ezra:. 48 

EZBIE. 48 



Thus the Lord God shows that the name is his and 
he applies it according to his will. 

Of the five tribes or divisions located south of the 
city, throe tribes have gates named for them on the 
south. "And at the south side four thousand and five 
hundred measures: and three gates; one gate of 
Simeon, one gate of Issachar, one gate of Zebulun." 
(48:33) On the twist there are three gates, named 
accordingly: "At the west side four thousand and 
five hundred, with their three gates ; one gate of Gad, 
one gate of Asher, one gate of Naphtali. " (48 : 34) Mark 
this, that the twelve direct sons of Jacob or Israel are 
given recognition by naming gates for them, and none 
for the tribes of Manasseh and Ephraim. This is proof 
that Jehovah carries out his original purpose, and 
this is a vindication of his word and his name. 

The description of the heavenly city given in The 
Revelation is: "And the eity lieth foursquare, and 
the length is as largo as the breadth : and he measured 
the city with the reed, twelve thousand furlongs. The 
length, and the breadth, and the height of it are 
equal." (Rev. 21:16) The description given by 
Ezekicl is similar: "It was round about eighteen thou- 
sand measures: and the name of the city from that 
day shall be, The Lord is there." (48: 35) The rea- 
son for this difference in size must be this: The vision 
of Ezchiel was given originally to the earthly-minded 
people of natural Israel, whereas Revelation is given 
to the spiritual-minded people Israel after the spirit. 
The eity in the vision of Ezckiel is merely a represen- 
tation of the heavenly government. There are not 
two portions of God's kingdom. The kingdom is one, 
and is heavenly, and the earthly rulers are merely 

representatives of the heavenly and are under the 
complete supervision of the heavenly. The purpose of 
the picture of the city is to show God's organization 
for mankind. 

In the margin of the divine record of this thirty- 
fifth verse it is seen that the name of the eity is 
"JEHOVAIT-SHAMMAH". This is understood to 
mean "The wonder, name, or renown of Jehovah". 
It implies that the name of Jehovah will have been 
completely vindicated and made most glorious 
throughout the earth, as well as in heaven. Jehovah 
will be there representatively by his earthly deputies 
who are "princes in all the earth". For many cen- 
turies the name of Jehovah lias been reproached and 
few of the peoples of earth have given honor to his 
name. When the peoples of the earth come under the 
control of God's kingdom with Christ the King, there 
will be a complete change. Then it will be said by all: 
"Jehovah is there. There is no other God than Je- 

Roihcrliam renders this text : "And the name of the 
city from the day of Jehovah shall [continue to] be 
the name thereof." The name of Jerusalem is left 
out of the picture; and this is very appropriate, be- 
cause in the kingdom the name of Jehovah will be 
known to all, and his name will be the wonder and 
of the greatest renown. "Jerusalem" and "Zion" are 
names applied to Jehovah's organization, but then 
Jehovah's name shall be known and magnified above 
all. "In those clays, and at that time, will I cause to 
bud unto David a Bud of righteousness, and he shall 
execute justice and righteousness in the land : in those 
days Judah shall be saved, and Jerusalem abide se- 



Ezek. 48 

curely ; and this is that 77111011 shall be proclaimed to 
her [as her name, margin], Jehovah our righteous- 
ness!"— Jer. 33:15,16, Roth, 

The nations of earth under Satan's misrule do not 
know the name of Jehovah. Under the righteous rule 
of the great King Christ Jesus, the name of Jehovah 
shall be exalted above all and every one shall know 
his holy name. To the righteous government on earth 
the people shall ascribe the name "Jehovah our right- 
eousness"; because then his name will be vindicated. 
Both his word and his name are then vindicated and 
this fact is commemorated in the now name applied to 
the world organization, that is, the name "Jehovah- 
shammah", "The name and renown of Jehovah." 

With these words proclaiming the name and renown 
of Jehovah God the Prophet Ezekiel concludes his 
prophecy. It now more clearly appears why through- 
out this prophecy, time and again, Jehovah causes 
Ezekiel to write: "And they shall KNOW that I am 
the Loud." That which is of greatest importance is 
that all creation shall know that Jehovah is the 
Almighty God. 

The great question at issue is now made clear, to 
wit: "Who is the Almighty God?" Furthermore, 
"Can Jehovah God put creatures in heaven and on 
earth who will for ever maintain their integrity to- 
ward him and do that which is right?" The prophecy 
of Ezekiel is a magnificent testimony in answer to 
these questions. The prophecy opens with a vision of 
Jehovah's universal organization, and the declaration 
is emphatically made time and again: "They shall 

Emic. 48 


KNOW that I am the Lord." Jehovah declares his 
purpose to destroy all unrighteousness and to establish 
righteousness throughout the universe. The prophet 
then gives a picture of the complete destruction of 
Satan's organization, and the deliverance and exalta- 
tion of those who live and serve Jehovah God and who 
maintain their integrity toward him under the severe 

The prophecy concludes with a vision of Jehovah's 
royal house, made up of those who have been sub- 
jected to the test put upon them by the enemy, and 
who throughout all these tests have stood firm and 
true to Jehovah God, Christ Jesus is the Head of the 
royal house, and he it was that willingly suffered death 
that he might redeem mankind and vindicate his 
Father's name. Jehovah makes his royal house the 
capital of his entire organization. The vision reveals 
Christ Jesus, the great and everlasting Priest, to- 
gether with one hundred and forty-four thousand un- 
der-priests, in the temple of Jehovah. The altar is 
seen in the inner eourt, and symbolizes the value of 
Christ Jesus' sacrifice made for the benefit of the hu- 
man race. In the outer court is seen the "great mul- 
titude", all spirit creatures, which have been taken 
from amongst men and made the servants of The 
Christ before the throne. At the east gate is seen that 
faithful company of prophets, who suffered all manner 
of persecution for righteousness' sake and who be- 
cause of their faithfulness are made "princes in all 
the earth" and who direct the people in the way of 

Outside of the wall surrounding the temple are dis- 
closed the people of earth, separated into twelve di- 



Ezek. 48 

BSEE. 48 



visions, and brought into harmony with God through 
his royal Son, Christ Jesus. It is Jehovah's magnifi- 
cent organization ; and over and above all is Jehovah 
God himself. All members of his organization are 
faithful and true to him, and love and serve Jehovah. 
The vision discloses them dwelling together in peace, 
and, in the language of the psalmist, they say: 'Lo, 
how good and how delightful is the dwelling of breth- 
ren together.' (Ps. 133: 1, Both.) The questions at is- 
sue have been for ever settled, and settled in the right 
way. Jehovah is God. There is none other. Right- 
eousness is exalted and established for ever. The 
name of Jehovah is known and is for ever vindicated. 
From that time and for ever the restored peoples of 
earth will look upon the city, that is, the organiza- 
tion of Jehovah, represented in his righteous govern- 
ment on the earth, and say: "The Lord Jehovah is 
there." The name of the city is THE RENOWN OF 

It appears almost to a certainty, from the evidence, 
that the 135th Psalm was composed and sung at the 
cleansed temple. It is a public song, appropriate to 
be sung by all of Jehovah God's creation. Its words 
pour reproach upon the enemy and extol the name 
of Jehovah, the Almighty God. It is fitting that all 
creation should in time join in such song to the praise 
of the Most High. May it not be true that in the 
future, when the kingdom of God is in full and com- 
plete sway, and the peoples of the earth are wholly 
reconciled to him, that all creatures in heaven and in 
earth will together sing: "Praise ye the Loed. Praise 
ye the name of the Lord j praise him, ye servants of 
the Lord. Ye that stand in the house of the Lord, 

in the courts of the house of our God, praise the 
Lord; for the Lord is good: sing praises unto his 
name; for it is pleasant. For the Lord hath chosen 
Jacob unto himself, and Israel for his peculiar treas- 
ure. For I know that the Lord is great, and that our 
Lord is above all gods. Whatsoever the Lord pleased, 
that did he in heaven, and in earth, in the seas, and 
all deep places. He causcth the vapours to ascend 
from the ends of the earth : he makcth lightnings for 
the rain : he bringcth the wind out of his treasuries. 
Who smote the firstborn of Egypt, both of man and 
beast. Who sent tokens and wonders into the midst 
of thee, O Egypt, upon Pharaoh, and upon all his 
servants. Who smote great nations, and slow mighty 
kings ; Sihon king of the Amorites, and Og king of 
Bashan, and all the kingdoms of Canaan: and gave 
their land for an heritage, an heritage unto Israel his 
people. Thy name, Lord, endureth for ever; and 
thy memorial O Lord, throughout all generations. 
For the Lord will judge his people, and he will re- 
pent himself concerning his servants. The idols of 
the heathen arc silver and gold, the work of men's 
hands. They have mouths, but they speak not; eyes 
have they, but they see not ; they have ears, but they 
hear not ; neither is there any breath in their mouths. 
They that make them are like unto them : so is every 
one that trustcth in them. Bless the Lord, O house 
of Israel : bless the Lord, house of Aaron : bless the 
Lokd, O house of Levi: ye that fear the Lord, bless 
the Lord. Blessed bo the Lord out of Zion, which 
dwclleth at, Jerusalem. Praise ye [JEHOVAH]." 
—Psalm 135. 




Note: Numbers refer to pages; Roman numerals to paragraphs. 

Numbers in Book n are preceded by (2); in Book III, by (3). 

For Scripture Index see the heading of each page, 

A protect God's people, 

m i95,i 

Anola- American Empire, 
305, 11-309, II; 311, I, II 
See British Empire, United 
Anointed, symbolized, 253, II; 

254, I; 258, II 
Anointed Cherub, <2) 91, II- 
108. I 
that covereth, (2) 92, I 
Anointing, not lost, 93. I 
of Jerusalem with oil, 183, I 
servant class receives, 28, I- 
M.Ii 32, I; (3) 41, 1 
Anti-Rellnlonlsts, 2S8, 1-290, I 
Ark of the Covenant, 

beautified Jerusalem, 183,11 
not in Ezekiel's tempi:-. 

(3) 186,1: 235, 1-236, II 
symbolic, <3) 117, 1 
Armageddon: see Battle 
Arms Conference, resolution 
presented to, 61, I; 62, I 
Asher, (3) 33-1, I 
Asshur in hell, (2) 188, II 
Assyria, no predictions 
against, (2) 19, I 
synTbolic, 192, I 
Assyrian, cedar in Lebanon, 

(2) 148, II; 149,1 
Assyrians, execute judgment 
on Aholah, SOS. I 
harlotry with, 192, I; 307, II; 
312, I 
Atonement for Ein necessary, 

239, I 
Aven, men of, (2) 141, II 

Abominations, crying for 
"Christendom's", 104, I; 
106, 11-108, I 
not! co served as to, 179, I- 

203, I; <3) 262, 1-261, It 
of elders' lathers, 260. I- 
263, II 
Abraham, was one, (2) 218, 1; 

Adamant, forehead as, 38, II 
Ahab, (3) 16,1, II; 60, I 
judgment pronounced on, 

<3) 35, 1-36, II 
kingdom taken from, (3) 39, I 
pictured Satan, (3) 17, I; 

63, I, II 
sons of, (3) 53, 1-58, I 
supported Baal, (3) 19, II- 

Ahazlah, O) 16, I; 20, III; 

46, 11-52, II 
brethren slain, (3) 58, II; 59, I 
Aholah, 303, 11-319. 1 
Aholibah, 303, 11-319, I 
Altar, cleansed; offerings made 
on, (3) 255, 1-257, It 
magnifies ransom, (3) 186, II 
of sacrifice, (3) 254, I 
01 wood, (3) 235, II 
stood beside the, 103, II 
waters flow past, <3) 304, I; 
America, poser for peace, 307, I 
Ammon, prophecy again Bt, 

(2) 23, 11-31, I 
Ammonites, anti-religionists, 
288, II; (2) 27, 1-23, I 
God's decrees against, 
<2> 26, 1; 27, H-30, II 
God b Sword smites, 289. I 
hated God's people, 288, II 
lineage of. 288, 1 
modern, (2) 27, 1-30, II; 39, I 
restitution for, (2) 31, I; 39. I 
Ancients before house, slaugh- 
tered, 112, 1-114, II 
Angels, destructive work by, 
pass Instructions to rem- 
nant, (3) 250, I; 315, III 



Baal, house and images broken 
down, (3) 91, n-92, II 
name, (2) 16, II; (3) 17. II 
worshipers destroyed, 
(3) 84, 1-93,1 
Baal-Peor, (3) 17, II; IS, I 
Baal Worshlo, Ahab intro- 
duces, (3) 19, II; 63, I, II; 
93 I 
defined, (2) 15, 1; 16, II; 
(3) 17, II 

destroyed out of Israel, 
(3) 21, I; 29, II 

Israelites fall to, (2) 14, 1- 
16,1: (3) 18,1-21,1 
Babylon, destroyed after 
"Christendom", 282, I 

Ezekiel prophesied not 
against, (2) 18, I; 19, I 

mother of Romanism and 
Protestantism. 305, II 

religions nrsmed, 10, I 

Satan's woman, organiza- 
tion, 345, I; (3) 62, U 

See King of Bnbylon 
Babylonians, Jerusalem nego- 
tiates with, 310, II 

turn on Jerusalem, 312, I; 
313, I 
Balaam, (2) 15, I; 33, II; 

< 3 > "- 1 ™ , , ■ 

Bands, put upon Ezekiel, 

45, I, II 
upon Essekiol during Ki»ge, 
57, I 
Bank operations. 320, III; 
(2) 167. II- 179, I 
See National Banking Act 
Battle of Armageddon, at 
hand. 147, I: 148, I 
comes as snare, 231, III 
date not known, 148, II 
divine power, wrath mani- 
fested at, <2> 331, 1-334. I 
greatest of all tribulations, 

274. I 
great shaking at, (2) 329, I; 

judgment completely exe- 
cuted In. 65, I 
meek, righteous parried 
through, 172, HI; 174, II; 
175, 1; 239, II 
not confined to Palestine, 

(2) 343, I 
remnant, brought through, 

174, I; 175, I 
will ruin false prophets' 
business, 163, I 
Battle of Great Day of God 

Almighty, 228, II 
Beasts, feast on Gog'a dead, 
(2) 343, II; 344. I 
multiplied on Israel's moun- 
tains, (2) 261,1,11 
noisome, 170, II; 174, I 
under cedar's boughs, 
(2) 151, II 
Beauty, of ancient Jerusalem, 
183, IT; 184, I 
of early Christianity, 
186, I, II 

perfect In, (2) 63. 11-66, I; 
69, I; 87, II 

Benjamin, (3) 345, II; 346, 1 
Blq Business, aniMtraent at 
fall of, (2) 18), I-1S5, II 
army, navy, marines used 

by. (2) 09, I, II 
befouls, tramples down. 

(2) 180, I 
builders of, (2) 65, I, II 
clergy and politicians walk 

with, (2) 180, II 
common people forced to 

fight for, <2) 08. II 
connives at assault on rem- 
nant, (2) 324, I 
controls government, money, 
food. 72,11: 199, 1-201. .{; 
(2) 71, II. Ill; 79. H; 163, I- 
dealers and people hiss at, 

(2) 77, II 
destroyed: never to bo re- 
stored, (2) 01,11-63,1; 
71, 11-75, II; 83, I; 84, I 
destruction for; pictured, 
(2) 156,1: 157.1: 182,1- 
186, I , 

dictators f lead era) of; proud, 
arrogant. (2) 79. 11-81, I; 
96 I 
dragonish, (2) 179. TI-132, III 
drawn Into Uog's conspiracy, 

<2> 311, II 
employees of, (2) 132, I- 

135, I; 137. It „ m , 
employs the most efficient, 

<2> 65, II; 165, I 
enriches public officers, 

(2) 77, I 
envied by others, (2) 154. n 
gets riches by cunning, 

(2) 82,1; 84, I: 16S, 1-179. I 
judgment more tolerable for 

men of, (2) 69,11 
judgments upon, (2) 139, I- 

142, I 
laid with unclrcumclaed, 

(2) 1S8, II; 190, 1 
leaders are men. not God, 

(2) 81. I; 84, 1 
made great by Satan, 

<2) 151, I; 165, I 
missionaries and religion 

used by, (2) 69. II _ , __ 
mourning for, (2) 158, II, III 
natural resources t.n bo ink- 
en from, (2) 79,1 
no "scape for, (2) 72, 1-75, II 
notified of fata, (2) 83, I- 
85, I 



recompensed w ith own 

medicine, (2) 78, I 
Touch work hirelings of. 

(2) 07, n 
rowers (pushers) of, 

(2) GS, I; 71, II 
staff of reed to Israel, 

(2) 121, I; 122, I 
uncii-cumcised, (2) 160, I 
wicked operations o", 

(2> 87, I; 132, I-1M3, II: 

167, 11-179, I; 1S9, I 
wise men of, (2) 67, I: 81, II 
woe to, (2) 181, I 

Birtl ?o- l "A 9 ,* 3? oed ar boughs, 

\£j Iul, II 

Bitterness, 39, II; 40, I 
Blood, avenged on •'Christen- 
dom", 323, 11-331, I 
on top of rock, 329, I. II 
required of unfaithful 
watchman, 41, II; 213, I 
Bloody, city, 322, 11-324, I 

crimes 76, i ; 92, i ; 93, II 
Bollinn Places, for Lev tea, 
„ (.3) 302, II 

for priests, (3) 301, II; 302, I 
Bond of covenant. 265, I 
Boncn, dry, significance, 
„ (2) 281, 1-284, I; 21)1, i 
live. (2) 285, 1-292. I 
marked; buried. (2) 343 I 
Bln ,gws, flesh, skin come on, 

(2) 288, I 

n- I Put to nose, 92, I; 

Bran ,Sl 1 iTM'i' wrought forth, 

. (3) 145, 1-147, II 

builds temple, (3) IS4, I, II 
Bra "| h es of cedar in Lebanon, 

Brand, plucked out of Are, 

(3) 141 I-III 

grer pricking, (2) 111, I-T13. I 
Britain, guard over League of 

Nations, (2) 320, I 
Brltisli-Amerlcan Emo|r» 

809, II; 305,11; (2) i 62 , I- 

111 4, 1 

British Empire, bulwark of 
Protestantism. 202, II in 
foreshadowed. (2) 51, I 
Instrument of Go? 

(2) 318,111 
merchant marine and, 

(2) 61, I 
oppressions by, 324, II -32 8, II 
whelp of lioness, 252, I 
Building toward west of 

temple (3) 232, I 
Burial of bodies of Gog's 
army, (2) 340, 1-343, I 

Burnt Offerings, (3) 209, Tt- 
215, I; 257, I, U; 207, I 

Calamities, 71,11; 242,1 
Caldron, flesh in, 128, I, II 
Canaan, land of, 180, I 
Captivity, during World War, 
(2) 296, I; 297, I 
Tfecklcl speaks to, 135, I 
great multitude went into, 

why? (2) 345, 1-347, I 
not to death, 204, I 
of T3gypt returned, (2) 124, II 
of Sodom, Samaria, Jerusa- 
lem brought back, 204, I- 

to Babylon. 18, nT-19, II; 
111,111-143,1; (2) 280,1- 
285, I 
Cedar, Assyrian was a, 

(2) US, II; 140,1 
royal family through Solo- 
mon, 210, I, II 

r °22 l '> 1 it 10 0l "Christendom", 
tender twig of the high. 
_ 232, 1-233, IT; (2) 150, I 
Cedar Point Convention, ]fj]9 
„ A.D., 20, I; (2)285.1-286,11 
1B22 A.D., 31. Ijfi 52, II; 
„. (2) 2SD, I, H; (3) 44. IT 
Chain operations., 75,1; 320 III 
Chaldea, symbolic, 132, I 
oh s{dqaris, destroy Jerusalem, 
, 220, I; 312, I; 313, I 
Jerusalem doted on, 310.11 
Chambers, for Levites, 

(3) 202, U-204, I; 283, I; 

for s'injrers, (3) 21G, 1-219, I 
for washing sacrifices. 

_. (3) 209, II-212, I 

Character development. 20 II' 
299 I; (2) 218,1; 219, I ' 

Chariot of Jehovah, 21, II- 

„. 27. II; (3) 30,11' 

Chebar, 21. 1; 40, n 

Cherethfms, (2) 50 I 

Cherub, 124, I; (2) 92, I 
Sea Anointed Cherub 

Che % b lm v. lie ' n; 11S - J ; I2| >. ft 

(3) 180, I 
have charge over fire, 120, I 
two-faced, on temple inte- 
rior, (3) 234, I, II; 237. I 
Children, children's children; 

symbolic, (2) 302, I 
Christ, elect servant, IE II 

TheATs'T*' JeSUE ' St0M 



"Christendom," appeals to 

commercialism, militarism, 

224, 1-225, II; 229, I-III 
blindness of, E9, I 
broke implied covenant with 

God, 224, 1-225, II; 229, I-III 
brought forth no kingdom 

fruits, 175, H-177, II; 

255, II; 258, I 
complains against God, 

241, I; 242, I 
defined, 2CD, I; <2) 14, IT 
despised oath, 208, II; 231, II 
divine reasons to iudg<\ 

condemn, 203,1,11; 303,11; 

310, II 
doomed, 69, 1-70, II; 231. 1- 

ni; 253, II 
envies God's kingdom, 

(2) 25 1, I 

erred, went wrong, (2) 10, III 
faints at crisis, 274, N 
fiery destruction for, 269, IT- 

271, I; 295, II; 290, I; 330, I- 

331, I 
fury of God on. (2) 265, I 
greatest punishment due for, 

Bfl, I; 82, I-eii. I; 

(3) 9, I; 10. I 

had opportunity to know, 
(2) 10, III 

hardened against truth, 
170, I 

head of hypocritical re- 
ligions, 10, II 

Jehovah causes fall of, 
154, 1; 231, I-ni 

Jerusalem pictured, 35, 1 

Kingdom taken from, 

286, i, n 
most reprehensible, 89, II; 
62,11-64, I; 129, I; (3) 9, I 

mouth of; stopped, 213, 1; 

302, n; 303. I 

not cleansed, 297, II; 302, II: 

303, I; 330, II 

not to be spared for the 

righteous, 172. Ill; 174, I 
produced seventh world 

power, 255, 1 
profaned in self, 294, II 
rejected of God, 255, II 
Satan attempts to save, 

(2) 143, 1-144, I 
See. Bloody City, Pot 
shifts bliimo, 235, I, II 
Sodom and heathendom vs., 

19S, 11-201, I 
taken captive by Babylon, 

222, II; 223. I 
to be more ashamed than 

Sodom and Samaria, 205, II 

unequal ways of, 241, 1-243. I 

unfaithful to vows and cove- 
nants with Clod, 211, 1; 
212, I 

vanity of, 60, I 

warned, 230, I 

worst oppressor, 302, 1 
Christianity, early fame of 
true, 186, I, II 

founded on kingdom cove- 
nant, 223, 1 

God's grace on Jerusalem 
duplicated upon, 183, I- 
186, II 

proverb re, 105, T 

Seo "Organized Christian- 

true, defined, 10. II 
Christian Religion, (2) 14. II 
Churches, dying, 85, I; 86, 1 
City, frame of; on south. 
(3) 178. 1-179, I 

goings out of, (3) 318. II- 
352, I 

measurements of, (3) 342, I; 
343, I; 352. II 

of merchants, 216, 1, II; 
222, II 

portion of land for, 
(3) 284, II; 311, II, III 

See Jehovah-Shammnh. 

servants of, (3) 343, I, II 

suburbs of, (3) 341.11-343,1 
Cleansing the land after 
Armageddon, (2) 338, I- 
Cleray, .ihominatlons of, 
(3) 262, 1-264, I 

against God's kingdom, 61, I 

Armageddon will not spare 
the, 112, 1-114, II 

assumed to be in covenant 
with, 223, I 

bloodguilty. 328, I 

commercialized, prostituted 
God's Word, 188, II 

endorsed League of Nations, 
152,1-155,11; 225, I, II; 
311, I 

exalted themselves, 188, 1; 
245, II 

flirt with commercial-polit- 
ical powers, 311, I, II 

give no consolation, 74, II; 
(2) 227, I 

have come to full In wicked- 
ness, 285, II 

hypocrites, 82, 1; 311. 1 

idolaters, 77, 1-88, III 

in conspiracy against truth 
and kingdom Interests, 


love publicity, (3) 242, 1 
might have had God'a favor. 

232, II 
most reprehensible, 61, I 
not excusable as befzur isno- 

rant, (2) 203, 1-201, III 

T9Tli r - a '2<)2 C; i Stlng ° f trUth * 
oppose tempie workers. 

(3) 139, I, II 
peace visions of, 155, 1 
sacrificed church members, 

self-fcedlne: shepherds, 

(Z> 223, U-230. I 
■eif-lmporlant. self-reliant, 

(2) 218, I-BID, II 
spiritual whoredom of, 

spoil,' destroy spiritual food, 

(2) 238, I; 237, I 
war record shames, (2) 48, I 
World War record of, 

224, I, II 
Come whoso rlprht St is. 

SOT, I, II: (3) HE, I 
Conilnn of the Lord, for iurljr- 

inert, SO, I; 109, I; 2D5.I; 

280,1.; Mill; C 3) h», fc 

purpose of, (3) 119, 1-128, I 
Cominn of the Lord to temple, 
data fixed by, 321, II 
foreshadowed, 21, IT; 22, U; 
\Zi 111,1-112,1 166, I; ' 
245, 1-250. I 
time of, (3) 114, 1-118. I 
Commcrc? of world, affected, 

calk'er's of, (2) (56. II; 6S, I 
curse to mankind: do- 

stroyed, (2) 81, n 
Satan desired monopoly of. 

_ (2) r.5, 1-56, 1 

Commercialism, accompanied 
„ by violence. (2) 9*. TI-96. I 
Gods people and, (2) 70.11; 

in God's kingdom, (2) 120. I 
fc >e Trading 
Commercial Part, kingdom 

(2) S 32fl I " >W **'° C3 t0, 
mO« powerful of Satan's 
''tree", (2) 1E0, It; 153.1- 
!:>:>, I 
nallons fall with, (2) 15I>, I 
Common People consoled. 

131, II; llj, I 
Company shall stone "Chris- 
tendom", 310,1; 319,1 

Conspiracy, against God's 

cause, 2DS, 1; (2) 24, I: 

245, I; 321, if ' 

led by Go.?, (2) 311,11; 

316, 1-323, II 
Controversy, effort to prevent 

religious, 291, II; 292, I 
Conversion of world, covenant 

to attempt, 223, 1 ; 229. Ill 
not the object of witness 

work, 110, II; 137. I 
Corporation methods. 326, HI- 

327, II; (2) 49. I; IBS, I- 

179, I 
Covenant, "Christendom" in 

an implied, 223, I 
See Everlasting-, New, and 

Peace Covenants 
Covenant-Breakers, 221 II- 

229, H-230, I; (2) 219, 1,11 
Covenant for the Kinpdam. 

185, II: (3) 98, 1-10(1, II 
Christendom" lays claim to, 

"Christendom" unfaithful to, 
211, I 

made with Jesus, 215, I 
Crime, chief ones in. 293, II 
Wave of, 91, 1-94 T; 
(2) 106, II 
Crown, take off the. 286 I 
Cup, Riven to "Christendom", 

313, II; (2) 51, II 
Cyrus, (3) 107, I; 108, I 

Dan, city gate for, (3) 351. I 
tribe of, (3) 333, IT 
Vedan, Wedan, (2) 70 1 

Daniel, captive in Babvlon. 
18, III; (3) 106. 1-108, I 
dates confirmed bv. 21, 1 
Job, Noah and, 170, 1-172, [I 

Date Jehovah begins express- 
ing- wrath, 321, II 

Dates, disappointment as to, 

predictions as to, 146, I. II; 

60S S'.C., m, II: 47. T, TT; 49, I; 
„|%Ii (3) 115, I; 174, I ' 
ESQ B.C.. <2> 294, IT; 

(3) 108,1; 174, I 
lo31 A.D., 48, I; 50. I 
1SS1 A.D., 50, I 
1914 A.D., 19.11; 24,1; G!) I- 

70 I; 170, II; 238, TT; Sii-i I: 

287, I; 338, III; (3} 101, I; 

114, III-117, II 177 I- ' 

181, IT; 305, I 
1917 A.D., 33, I; 148, III; 


3 66. I; 167,1: 205, I; 

(2) 240, I; (3) 175, II; 
"71, I 

1918 A.D., 19, I, II; 24, I; 
28, II; 56, 1; 109, 1; 110, I; 
119,1: 140, 1-142. 1; MB, I; 
238. H; 255,11; 26S.I; 
267. II; 209, I: 280, I; 

287, II; 297. II; 321, II; 
833, n-884, II; 338. Ill; 
342, IT; (2) 23, II; 205, I; 
281, I; (3) 101. I; 117, II- 
133, I; 168. I; 176.11; 177,1; 
381, It; 223, I: 260, I; 271,1; 
305, I; 315, HI 

1919 A.D., 19, 1-20, I; 23, I- 
27, I; 28, 11-29,11; 31, 1- 
32, I; 56, I: 78, I; 110,1; 
141,111; 143,1; 115,1; 
355,11; 368, II; 253,11; 
811, II; (2) 114, II; 275. I; 
3in, I; (3) 1.28, I; 160, III; 
151, I; 169, II; 250, I; 312, I 

1921 A.D., 48, 1-66, II 
1022 A.D., 27, I: 28, 1-29, II; 
31, I; 32,1; 34, I: 43,1; 
44, II; 62, 11-56, II: 110, 1: 
322, 1; 272, II; (2) 323, I; 

(3) 41,1; 136, I: 136. I; 
148,1; IBS, II; 166,11; 
175, III 250, I 

1924 A.I>., (3) 313. I, II 
J925 A.T)., 20, II: 87, I; 

338, III; (31 101, I 
3 926 A.TX, 20, II; 226. I 
3928 A.D,, 273, III; 260, I; 

(3) 377, I 

1931 A.D.. <2> 48, I: 239, II; 
323, I: (3) 87, II; 262. 1 

1932 A.D., (2) 277. I; 
(3) 177, I: 181. II 

David, foreshadowed Christ 
Jesus, 12, III; J3, I; <3i 12, I 
kins; tn Jerusalem, 183, 1. II 
kins (prince) over remnant, 

(2) 301, I; 302, T 

my servant; feeds God's 

flock, <2) 239, I 
sought not Baalim, (3) 19, 1 
wanted to build temple, 

(3) 98. IT-10O, II 

Day, cloudy and dnrk, (2) 231, 1 
of decision, (3) 80, I 
of God's wrath near, 

(2) 131, I 
of Jtirtimieiit has begun, 

235, II 
whereof Jehovah spoke, 
(2) 337, II 
Death of sons and flmrrhtPrn 
not bewailed, 335, T 336. Ill 
Defilement with dead body, 

(3) 278, 1-279. II 
Delivered, none hut righteous, 

170, 1-175, I 
Desire, of ail nations comes, 
(3) 152, 1-169, I 
of Ezeklel's eyes, 332, I, II 
of house of Israel's eyes, 
335, 1-337, 1 
Desolate, innd becomes like 
Kden, (2) 275, I 
wnstes, (2) 256, II; 259. II; 
Destruction, announced by 
God's remnant. 116, 1; 
prophecy of Jerusalem's 
("Christendom's"), 21, II- 
22, II 
servant class does no work 
of, 96, I, II; 124, III 
Devil, has short time. (2) 12, I 
retiKion started, (2) 13, II; 

(3) 92, II 
See Ilrapron, Lucifer, Pha- 
raoh, Satan, Serpent 
worship of, 78, 1-80. II; 

(2> 13, I 
worshipers of: marked, 
(3) 86, I-S8, I 
Devil Worship, (2) 16, II 

See Baal Worship 
Diadem, remove the, 286, I 
Diplomacy, (2) 302, I 
Distress of Nations, 227, 1, II 
Divination, 284, I; 285,1 
Doors of Holy and Most Holy, 
(3> 222, II; 223, I; 237. I; 
304, II 
Dragon, in rivers: Pharaoh, 
(2) 115, 1-120. 1 
in seas, (2) 179, 11-182, m 
Dross, house of Israel becomes, 

295, 1-206, I 
Dumbness of Ezekiel. 341, 1- 

343.1; (2) 18, I, II; 52, U; 
347, II 
ended, (2) 216, II; 217, 1 


Eaote, symbolic, 216, 1-219, II 
Earth, shall yield her increase, 

(2) 242, 1 

shlnnd with Jehovah's glory, 

(3) 245, II-246, I 

East Gate, Inner, opened on 
occasions, (3) 293, I; 294, I; 

296, II 

Jehovah's frlnry entered by, 

<3) 245, I-I1C 
measured, (3) 196, H-201, 1; 




shut. (3) 206, II; 249, I; 
258. 1-261, I 
East Wind, (2) 71, 11-75, I 
Eating with fear. 114, 1-145. It 
Economic Conditions, foretold, 

71, 1-74, II 
Eden, king of Tyrus was in, 
<2) 87.11: ssfi 
Lebanon and, (2) 169, I: 
160. I 
Edom, name, (2) 40, I 
prophecy against, (2) 39, II- 

Edomites, evil servant, son of 
perdition class, (2) 43. 1; 

Bid, i, ii 
judgment against, (2) 43, 1- 

lineage, (2) 40, 1 
modern, (2) 41, 11-42, II; 

191, I 
no restitution for, (2) 45, II; 

248, I; 251.1 
Educational Campaign. 94, II- 

111, II 
Egypt, captivity of, (2) 121, II 
desolated, (2) 130, 1-142, I 
fornication With, 102, I 
forty years' desolation of, 

(2) 123, 1-124, I 
given to Nebuchadnezzar, 

<2) 127, II-12S, II; 133, I 
multitude of; bewailed, 

(2) 187, 11-188, II 

prophecies against, 

(2) 116, 1-142, I; (31 
symbolic, 192, 1: 224, I- 

223, II; (2) 162,1; 163. I 
whoredoms brought from, 
307. II 
Eight Steps, (3) 206. I; 209. I 
Eighth Day, (3> 267, II 
Elam, (2) ISO. I 

Elders, abominations of, 260, I- 
2C3, II 
as to higher powers, 81, I. II 
attitude to Satan's organiza- 
tion, 77, I, II 
compromise with Satan, 

263, II 
defined, 164, I; 165, I 
dreamers, 257, II 
hizeklel ssrves notice on, 
104, 1-169. I 

feeders, <2) 222, 11-230. 1 

inquire dishonestly, 165, II- 

169, I; 267, I; 268,1 
Judged by mzeltio], 269, 1- 

260. I 
like billy goats, (2) 236, I; 

little interested in Kingdom, 

271, n 
oppose Society, 167, I 
rebellious, warned, 31, I- 

33, II 
responsibility of, 256. II: 

(2) 229, I 

Set up idols and stumbling- 
block. 166. 1-168, II 
spare clergy, 292, I 
unfaithful to covenant, 
261. I ' 

Elijah, anoints Eiisha, 

(3) 16, I, II 

executes Baal's prophets, 
(3) 20, I; 29, n ; 94, III 

reproves, pronounces judg- 
ment on Ahah, (3) 19, "II; 
36, I 
Elijah Work, did not cleanse 
"Christendom", 330.11 

distinguished, 20, I; (2) 295. I 

ends, MO, I, II; 297, It; 

(2) 23, II; 2S0, H-286, I; 
(3i 34, II; 120, II 

foreshadowed, 302, IT; 

(3) 15, I; 94, III; 118. I 
opposers once engaged in, 

(2) 298, I 
Ellsha Work, begun, 20, I, II: 
(2) 23, II; 285, 1-292, I; 
. 297, I 
foreshadowed, 20, I; (3) 15. I 
slaying work part of. 117, II 
understood, 23, 1-27, I; 

(2) 2S6, 1-286, II 
vindicative, (3) 95, I 
End of World, 69, 1-70. n 
En -eg (aim, (3) 320, I 
Enemy, envies, desolates God's 
anointed, (2> 254, 1-257, I 
made aware of kingdom wit- 
ness work. (2) 323, 1-326, I 
En. nodi, (3) 320, I 
Ephraim, stick of, (2) 294. I- 
296, I 
tribe of. (3) 335, I 
Esau, (2) 41, I; 249. I 

Jehovah bated, (2) 245 II 
Escaped one reports to Rze- 
kiel, 338, I-III; (2) 216, II: 
217, I 
Ethiopia, in Gog's conspiracy, 
(2) 317, II 
prophecy against, (2) 132, I- 

Eunuclis, (3) 67, 1-71, I 
Everlasting Covenant, broken 
75. I; 93, II; 293, I; 329, I, n 
made in youth of God's or- 
ganization, 211, I 
Evl1 Servant, called priests, 



feeder, (2) 227, I 
gathered out. (31 121. II- 

124. I: 208, I 
Judgment includes, reaches 

unto, 259, I; 333, II 
manifested, 28, II; 33. I: 

(2) 131. 1-132, I 

more reprehensible than 

clergy, (2) 205. I 
separated unto the, J66. II 
Evolutionists, 82. 1-34, I 
Executioner, defined. (3) 11, II 

of Jehovah, (3> 12. J-H, I 
Exile, church In. 140. I, II 
Ezeklel, age, name, 18. II 
bands and dumbness on. 

40. J, I! 
captive in Rabylon, IS. Ill; 

216, II: (3) 106, I; 174. 1 
commissioned, 19, II; 28. 1 
duty as watchman continu- 
ous, (2) 202, I; 203,1 
eats book, 36. 11-37, II 
first vision of. 21. 1-27. II; 

(3) 247, I 
foreshadows faithful servant 

class, 23. I; 28, 1-29. I; 

163, I: 166. II: (2) 202. 1 
Informed on day siege of 

Jerusalem began, 320, I- 

321. II 
lifted by lock or head, 78, II 
not actually dumb during 

siege. 341, I; 342, I 
people still talking about, 

<2> 220, I 
removes out of house rb a 

sign. 139. 1-143. II 
Bent to house of Israel, 38, I 
Berves notice on elders, 

164,1-169, I 
temnle vision given to. 

(3) 174, 1-1777 I 
truthfulness of; verified, 

333, I: 341, 1 
walls for Egypt, (2) 187. I; 

188, I 
wife of. 332, 1-336, III 
Ezcklcl's Prophecy, rot under- 
stood prior to 1918. 17, 1; 

18, I 
theme of, 13, 11 

Faithful and Wise Servant, 

anointed, commissioned, 

28. 1-29, II 
cause "Christendom" to 

know her abominations, 

179, 1-203. I 
commanded not to bewail 

the unfaithful, 332, 1- 
:m, II 

determined, (3) 121, I, II 
foreshadowed by EzeUiel, 

23, I; (3) 223, 1 
In place of security, 44, 1, II 
JiKlRment includes, 259, I 
Lord directs ways of. 119. D 
man In linen, 99. I; 105, 1, II 
must not spare clergy, 112, II 
must warn wicked, 242. II; 

243, I 
not one man, 268, IT 
pronounce God's judgment 

on elders. 259, 1-260, II 
serves notice. 13, 1 
shown dellled temple, 78, I- 

88. Ill 
to witness Jehovah's great 

act. 338, HI 
False Chrlsts, 148, III 
Fatso prophetesses, 150, II; 

155. II; 156, I; 161, 1-163, I 
False Prophets, accomplish no 

good for people, 151, I 
anti-kingdom of God. 150, 1- 

153, II 
have seen nothing, 149, I; 

150, I 

Jehovah against the, 151, II 
not lee served on, 148, II- 

151, II 

will not survive Armaged- 
don, 151, I, II 
Family relationship will not 

protect or save, 172, I-ITI 
Famine, no more reproach of, 
(2) 272, I; 273, I 
of Varlng God's Word. 263. 1 
one of three, four judg- 
ments, 64, 1; 65. II; 170. 1; 
Fat and Strong, (2) 233, H 
Fat Cattle and lean, 

(2) 238, I, II 
Father, not to die for son's 
sin, 237, II . . _ 

represents Jehovah, 158. 1, U 
Fathers, land given to. 

(2) 271, II 

Feasts of people in Kingdom, 

(3) 292, I, II 

Federal Council of Churches 
confesses to guilt, 331,1 
Federation of Churches, 155, II 
Feeders of self, (2) 222, T-224, I 
Fellows that sit before Joshua, 

(3) 145, I 
Fig Tree, everyone calls neigh- 
bor under, (3) 151, I 
Fire, coals of, fiery message, 
120, 1-123, 1 


not provided by men, 122, I 
scattered over city, 116, II- 

124, HI 
symbolic. IIS, I; 270, 1-371, I 
Firmament, 22, I; 116, II 
Fish, stick to Dragon, 

(2) 110, U 

to n bound in Dead sea, 

(3) 318, I. n 
Fishers by Dead sea, 

(3) 310, 1-321, I 
Flock, Jobovah delivers his, 

(2) 230. 1 
of Gad's pasture are men, 

(2) 224, II 
Food Scarcity, prefigured, 

i«, i-us, ii 

spiritual and material, 55, I; 

56, I: 58, 1; 170, I; 174, I 
Forest of the south field, 

£69, 11-271, 1 
Fornication, 160, II 
Forty Days, Judah's inbiuity 

borne, 47, 1-52, II; 243. I 
Forty Years, IsJuypt desolate, 

(2) 123, 1-124, I 
Fowls feast on Gor's dead, 

(2) 343, I; 314, I 
Fruits of tho kingdom. 176, I- 

177. II; (2) 273, I 
Fundamentalists, 34, 11-86, 1 
Funeral for Satan's organiza- 
tion, (2> 137, n-191, II 
Fury of Jehovah, caused to 

rest, 281, II 
Gop's Invasion arouses, 

(2) 328, H 

Gad, (3) 347, III 

Garden of Eden, desolate land 

becomes like, (2) 275, I; 

276, I 
Garden of God, Lucifer in, 

(2) 87, II; 88, I; 152, I 
Garments, symbolic, ISO, I: 

(3) 241, 1-242, n 
Gate, north, (3) 200, II 

sacrifices slain at north, 
(3) 212.1 

See ISast Gate 

south, (3) 2(15, I 

symbolic, (3) 213, I 
Gates, of city, (3) 348, 11-352, I 

or the people, (2) 55, I 
Gcbal, (2) 86, III 68, I 
Gideon, (2) 332, II; (3) 18, II 
Glory of Jehovah, 22, I, H: 
116, II; (3) 244, I 

at temple threshold, 104, 1 

enters temple, (3) 245, I- 
213, I 
Glory of this latter house, 

(3) 150, II; 161, I 
Goats, .Indued, (2) 234, I 
persecute witnesses, 237, II 
separated from sheep, 2i)5, I 
spoil pastures, waters, 
(2) 236, I 
God, act of, (2) 72, I 

commandment to worship, 

(2) 13, II: 14. I 
Sen Jehovah 

God's Organization, capital of, 

(3) 172, 1-173,111 
remnant now see, (2) 203, I 
unity In, (2) 293, 1-300, I 
vision of, 21, 11-27, II: 

(3) 174. I: 177, I 
works harmoniously, 105, II; 

106. I; 125, I; 126, I 
Gofl, falls defeated on open 

field, (2) 235, II 
located in north, {2) 313, III; 

326, II 
prophots foretold, (2) 338, I 
Spirit subruler to Sal an. 

(2) 311. 1-312, II; 318, I, II 
wlekcd thought prompting. 

(2) 321. 11-324, I 

Gog and Magog, prophecy 
apalnst, (2) 311, 1-344, I 
Significance, (2) 18, II: 
311, 11-312, II; 335, I, II 
Cold, Ib Jehovah's, (3) 160,1 
removed in day of wrath, 
73, I 
Graves, Jehovah brings bis 
people out of. (2) 291, II; 
202. T 
"Great Multitude." dry bones 
Include, (2) 291.1 
not those marked in fore- 
head, 106, III 
provision made for, 

(3) 204, I, II; 243. I; 265. II- 
269, I; 233, I; 284, I; 340, II 

refined out, 295, I 
scattered; must be fed, 

(2) 233, I; 237,1; 238, II; 

262, I 
See Levitts, Prisoners 
warned, 33, II; (3) 262. I 
went Into captivity, why? 

(2) 315, 11-347, I 
Guard, chambers for temple, 

(3) 108, 1-200, I; 207, I 
unto Gog' a army, (2) 330, I 


Hab.ilckuk's Prophecy, 24, I 
Haggai, captive, (3) 103, I 



pronheslcs, (3) 109, I: 128, II- 
138, I; 153, 1-170, II 
Hamonah, (2) 343, I 
Hamon-Gos, valley of, 

<2) 8m I; 341, I; 313,1 
Hand, holding roll of book, 

31, I; 35,1 , 

■Jehovah withdrew his, 209, I 

of the Lord on Ezeklel. 20, I; 

(3) 175, I, II „_ _ 

under cherub's winp;, 125, I 

Harlotry of organtzed rellKion, 

1S7, 1-106, 1; 306,1; 307.11 

Hatred against brethren, 

(2) 246, I 
Hazr.el, (3) 95, II 
Healing, <3) 318, I, II 
Hearers, not doers, (2) 220,1 
Heart of flesh. (2) 270, I 
Heathen, in and around Jeru- 
salem, (2) 17. Ii <3) 9, II 
Israel tested by contact 

with, (2) 34, I 
know why Israel went cap- 
tive, (2) 345, 1-347, I 
loss rt'pruhi lisllile than 

"Christendom", 198, 1, II 
see God's jud foment exe- 
cuted, (2) 344, I 
worst of, 76, I, II 
Heathen Nations, conspire 
against God's people, 
(2) 24. I 
defined, (2) 259, 1 
prophecy iigainst seven, 

(2) 18,11-20,1 
seven, pictorial, (2) 23, 1 
to bear shame, <2) 257, 1- 
259, I 
Hell, heathen nations In, 

<2) 188, II 
Higher Powers, 81,1, II 
"Christendom's" view of 

the, 208, 11: (2) 65. I-G6, I 
evil servant as to. 289, I 
Hills, symbolic, 67, I; 

(2) 256, II 
Hlttite, 180 I, II 

Hoiv Chambers, for priests. 

(3) 237, 11-242, II 

Holy flesh docs not sanctify, 

(3) 164, I, II 
Holy Land, remnant gathered 

in, (2) 1.13, 1-114, II; 241, I; 

25b, 11-278, V; 326, II 
Holy of temple, (3) 222, II 
Holy Portion of the land, 

(3) 231, Til; 282,1 
See Oblation 
Holy Roman Empire, 303, II; 

305, I, II „_ _ 

"became mine," 307, 1 

sought aid from Satan's or- 
ganization, 307. II 
Hooks, (2) 110, I 

in Gos's few*, <2) 319, I 
Horn of house of Israel buds, 

(2) 1S9, T 

House, Ezekicl shuts himself 
in, 44, I, II 
for God's name, 12, III; 

(3) 100, I 

prophetic. (3) 98, I; 110, Ii 

111, II: 171, I: 355,1 
royal, (3) 172, 1-174, I 
See Rebellious, Tomple 
steps to enter Jehovah's, 

(3) 225, 1-228. II 
to be filled with Blory, 

(3) 154,1-159. II; 101.1 ,. 
Hypocrisy, "Christendom's," 



Idols, ciders set up, 166, 1- 
of Kfc'Ypt destroyed, 

(2) 139. 1-142. I 
ldumea, (2) 251, 1 1 257,1 
Image of Jealousy, 78,11-81, II 
Images of men, 189,1 
Indignation, day of God's, 

297, II 
Iniquity, (3) 122. I 
Levites bear their, 

(3) 265, 11-267, II 

of land removed in day, 

(3) 150, 11-151, I 
Sliall have end, 2S5, III 
Inner Court, (3) 200, 1-209, II 

measured, (3) 220, I 
Inquire, house of Israel will, 
(2) 277, I 
o£ Jehovah dishonestly, 
165, 11-169, I; 267, 1-258, I; 
263, I 
Intellsctuallty worshiped, 

86, 11-88, III 
Iron Pan, 55, I _ _ 

Isaiah's Vision, 31, II; 32,1 
Isles, shake at Tyre's fall, 
<2) 60, I , , 

them that dwell carelessly 
in, (2) 336,1 ,. , 

Israel, house of, foreshadowed 
Catholicism, 48, 1-51, I 
iniquity borne 390 days, 47, I- 

used to make pictures, 12, II 
Israel of God, 233, I 
Issachar, (3) 347, I 
Issue, now to be settled, 
315,11: (21 12,1; 192, in 

raised, 343, Hi (2) 13, I 


Jacob, as representing? rem- 
nant, (2) 326. II 

God brings again captivity 
of, (2) 316, f-347, I 

my servant, <2) 302, I 
Jacob's Trouble, (2) 326, II 
Jeholaehln, branch of cedar, 
210, 1-21.7, I 

kins of Israel, 18, II, III 

symbolic whelp, 248, II- 
251, II 
Jehonadab, against Baalism, 
(3) 80, 1-83. I; 87, I 

joins Jehu. (3) 23, I; 77. I; 
SO, I-S3, II: 154, I-I50, II 

pictures sheep, "millions" 
class, <3) 77, 1-78, I 
Jehoram, king of Israel, 

(3) 16, H; 21,1: if I-Bl, I 

kins of Judah, (3) 16. I 
Jehovah, acts through hi3 or- 
ganization, 168, II 

against "Christendom", 
272, I, II 

against Gog, (2) 317, I. II; 
334, II 

against Mount Seir, the 
wicked. (2) 245, 1-240, I 

an accurate timekeeper, 
320, I: 321, II 

appears In glory, shines 
(3) 126.11 

begins reign over earth. 23, I 

builds royal house, (3) 172, I- 

builds ruined; plants desolate 
place, (2) 27(5. I 

causes notice to be served, 
136, 1-138, II; (2) 326, I: 
326, I 

chastisement is the prerog- 
ative of, (2) 237, I 

deceived prophet, 109, T 

destroys Satan and organi- 
zation, (2) 105. 1-106, I; 
145, 1-146, II; (3) 11, i 

disapproves compromise, 
263, II 

does not approve of wicked- 
ness. 294, II 

engraves Stone, (3) 14S, I- 
150, I 

establishes people on earth, 
(3) 326, 11-328, II 

executes enemies, (3) 11, It 

has no pleasure In death of 
wicked, 240, I; 242, I, II; 
(2) 214, II 

hid-^s face no more, 
(2) 347,11 

husband to his organization, 

is God, 294, I 
is in his temple, 109. I. II; 

137, I; 235, II; (3) 235, I- 

236, II 
keens, has established his 

covenant, 211, I 
not obligated to give warn- 
ing notice, 345, III 
overruled against Jerusalem, 

2S3, I-2S5, I 
permits each to choose 

course, 261, I; 262, I 
provides the work to be 

done, 125, I; 126, I 
rebukes Satan, (3) 141, I, II 
recompenses abusers of his 

people, (2) 2S, H-29, I; 

148, I; 249, H-251. I 
reproached, (2) 32, I; 33, 1 
sanctifies remnant before 

heathen, (2) 304. I, II 
sanctifies self in Gog, 

(2) 326, II; 334, I 
See God, Name 
song of praise to, (3) 356, 1 
ways are equal, 241, 1-213, II; 

(2) 215, I; 216, I 

Will not be inquired of by 
dishonest elders, 165. II- 
169, 1; 257, 1-253, I; 263, I 

with the temple workers, 

(3) 138, r 

Jehovah. Shammah, (3) 179, I; 
234. II; 353, 1-354, II; 355, II 
Jehovah's witnesses: see 

Jehu, and his work: foreshad- 
owing, (3) 14, 1-15, I; 
21,11; 24,1-30,1; 36,1; 
06, I 
anointed. (3) 16, II; 26, I; 

41, 1-42, II 
approved as executioner, 
(3) 23, II; 28,11; 93, II 
blood on house of, (3) 23, I 
challenges, executes Ahab's 

sons, (3) 53, 1-58, I 
charioteer, (3) 22, I; 30. n 
commission to. (3) 23, XI; 

23, I; 43, 1-44, II 
conspires, (3) 45, 1-48, I 
destroys Baal and worship- 
ers, (3) 85, 11-93. I 
drives furiously, (3) 48, II; 

49, I 
executed judgment on Je- 
horam, Ahaziah, (3) 49, II- 
52, II 
golden calves and. (3) 23, II 
hailed as king, (3) 44, H 



hears 'Elijah denounce Ahab, 

<3) 35, H-36, U; 51, I 
must wait God's due time, 

(3> 36. 11-40, II 
name; lineage, (3) 24, II 
objections to inleruretation 

on. (3) 22, 1-23, II 
one of 7000, (3) 20, II: 43, I 
sagacity of, (3) 84, 1-90, 1 
Slavs Ahaztah's brethren, 

(3) 58, II: 59, I 
succeeded by sons, 

(3) 28, II: 93, II 
tramples Jezebel, (3) 64, I- 

vindicator. (2) 29, II; 93, II 
Jehu company, gathered, pre- 
pared. <3) 21, H; 35, II 
Jeremiah, preaching mark3 

40-year period, 49, I 
prophesies, 66, II; 289, 1; 

(2) 143, I 
warns Jerusalem in vain, 

311, II; (2) 142, I; 143, I 
warns Zedekiah, 218, II- 

220, I; 229, III-230, I 
Jerusalem, Aholibah, 304, I 
Babylonians turn on, 312, I; 

313, I 
birth and nativity of, 

170, 1-181, H 
corrupted worse than Sama- 
ria, 196, I; 202, 1; 309, I, II 
Corrupted worse than 

Sodom, 196, I: 197, I 
day that siege began 

against, 320, I 
despised oath, breaking 

covenant, 208, II 
destroyed, 123, I 
Bzeklel besieges, 46, I 
Jehovah covers nakedness 

of, 182, 1 
Jehovah's woman, 190, I 
pictured "Christendom", 

35, 1; 123, 1; (2) 14, II; 

107, I 
pictured Protestantism, 

202, H; 305,1-307,1 
prospered into kingdom, 

182, 1-184, I 
renown went forth, 184, I 
trusted in own beauty, 

played harlot, 187,1; 188,1 
Jesus Christ, Angel-Judge, 

(3) 139, 11-142, I 
hicf i 

chief corner stone, (3) 112, 1; 

113, I 
cemws, whose right it Is, 

287, I, II; (3) 115, I 
earth's rightful King, 232, 1- 

233, U 

enemy put under feet of, 

95, 1-96. I 
feeds Cod's sheep. 

(2> $23. I. II 
heir of God's vineyard, 

(3) 33, I: 34, I 
Jehovah's executioner, 

(3) 12, I; 13, I; 57, 1-58. I; 

Jehovah's mighty warrior, 

276, I; (2) 186. 11-186, I 
Jehovah's Sword, 273. Ii 

281, I; (2) 331, I 
mediates Now Covenant, 

<3) 255,1-257, II 
sent to earth as God's wit- 
ness, 344, I 
The Branch. (3) 145, 1-147. H 
waited for God's 1lme, 94, II; 

95, I; (3) 39, 1-40. II; 115,1; 

116, I 
Jew, ten men take hold on, 

(3) 156, II 
JewelB of my gold and sliver, 

189, I 
Jews, commercialism and, 

(2) 64, I; 70, II 
failed as nation. (2) 10, 1, H 
must get rid of arrogance, 

boasting. 213, I 
no special kingdom favors 

to, <3) 299, 1-300. I; 328, II- 

331. I; 333, I 
pronhecy not applying to, 

(2) 257, II; 269, 1-271, II; 
278, II; 294, II; 347, II 

Jeiebel, 160, II; (3) 16. I, II 
eaten up, (3) 72, 1-73. II 
pictured Satan's organ iza- 

tlon, (3) 17, I: 31, f; 63, I, II 
tactics toward Jehu, 

<3) 61, 1-07, II 
thrown down, (3) 68, 1-71, 1 
Jezreel, (3) 31, II 
Job, 170, 1-172. II 
Joseph, stick for, (2) 294, I- 
296, I 
two portions for, (3) 325, I; 
326, I 
Joshua, given change of rai- 
ment. (3) 142, I; 143, I 
high priest, (3) 109, I; 

128, II; 339, II 
In filthy garments, 

(3> 141, III 
name; foreshndnwlmr, 

(3) 130, II; 136, I; 139. II; 
141. Ill 

rebuilds temple, (3) 130, I- 

138, I 
rewarded If keeping charge, 

(3) 144, I 





Satan resists, (3) 139, II 
Joy of the Lord, faithful enter, 

(3) 124, r-m, I 
Judah, iniquity of; borne 40 

days, 47, 1-52, II 
location of tribe of, 

(3) 335, II; 336, I; 345, II 
Protestantism foreshadowed 

by, 49, 1-51, I 
stick for, (2) 297, I 
Judoment, begins at God's 

house, 236, I; £38, II; 
. 333, II; (2) 23, I; (3) 119, I 
between cattle, (£) 234, I; 

238, I, II 
executed after testimony 

and warning, 346, III 
executed impartially, fully, 

243, II 
execution of; committed to 

Christ. 291, I; SIS, I, III; 

345,111; (2) 44, II 
rat and strong fed with, 

(2) 233, II 
God's time of, 259, II; 209, I; 

276,11; (3) 265, I 
held over Gos's forces, 

(2) 332, 111-333, II 
of God not to bs bewailed, 

333, 1-334, II 
pronounced against elders, 

lukewarm, 259, 1-260, I 
return from captivity is for. 

207, I; 208,1 
temple (Kzekiel's) shows 

work of, (3) 191, I 
upon rulers, 131, 1 
Judgments, declared asralnst 
^'Christendom" by wit- 
nesses, 314, 1-315, III 
four, 170. 1-174, I 
others with Jesus in execut- 
ing, (3) 13, I; 59. 1-61, II 
remnant assigned to point 

out, 291, I; 297, 1; 315, Til; 

(2) 88, 1; 44, II; 45, I; 62, I 
throe, 64. I; 65, I 
time to declare God's, 137. I: 

235, II 


Kino, earth's rightful, 227, III; 

228, III; 232, 1-233, II 
King of Babylon, arms of; 

strengthened, (2) 14 6, 1, II 
at parting of way, 283, 1; 

m, I; 321, I 
pictorial, 230, I; (2) 128, II; 

146, TT 
symbolic eagle, 216.1-218,1 
used of Jehovah. LS2, I; 

(2) 1S5, III; 1S6, I 

whelp brought to, 251, I, II 
Klrifldom Interests increased 

to faithful, (3) 124, I 
Klnpdom of God, emphasized 

by Jesus, 215, II 
Importance of, 12,111; 

(3) 235, 1-236. II 
Palestine's rebuilding less 

important than publishing, 

(2) 257, II; 266, I; 267, I; 

326, II 
pictured by mountain east 

of city, 132. II 
promised, made prominent 

In Bible, 215. I; 344, II 
shown by EzeMel's templo 

vision, (3) 191, I 
Vindicates God's name, 

12, III 

Klnndom of Heaven, rules 
righteously, 233, I, II 

Knowledge Of Jehovah, Im- 
portance and need of, 

(2) 9, 11-11, II; (3) 22S, II 
Know that I am the Lord 

[Jehovah], 13, II; 68, I, II; 
70. 11: 130, III; 143, I, II; 
151, II; 173, I; 294, II; 

(3) 354, II, III 

allies (helners) of Big Busi- 
ness shall, (2) 135, 1; 

145, II 
Ammonites shall, (2) 30, I, II 
Bif,' Business (Egypt) shall, 

(2) 121, I; 123, 1; 145, II- 

147. I; 187, I 
"Christendom" (Jerusalem) 

shall, 212, II; 231, III; 319, I 
clergy shall, (2) 219, II 
covenant violators shall, 

<2) 219, II 
elders shall, 266, 1; 269. I 
false prophets (prophetesses) 

shall, 103, I 
God's people shall, (2) 130, I 
"Kreat multitude" shail, 

(2) 346, I; 347, I 
heathen (nations) shall, 

(2) 304. I, II; 334, I; 

337, I, It 
Mount Soir (the wicked) 

shall, (2) 246, 1; 250, 1; 

251, I 
news publishers (Zidon) 

sihalf, (2) 110, 1-112, I 
Philistines shall, (2) 51, I 
remnant restored shall, 

(2) 242, I; 261, I, II; 273, I; 

£92, I 
BUivivors shall, 343,1: 

(2) S3 1, X 

Lamentation, for Egypt, 

(2) 187, I 

for princes of Israel, 240, 1- 

256, I 
Land, borders of. (3) 325, I- 

323, I 
divided among tribes, 

(3) 325, 1-329, H 
divided by lot, (3) 348, 1 
of unu-nUi-d villages, 

(2) 322, I 
rebels shall not enter, 208, I 
symbolic, 207, II; (2) 263, I; 
271, II: (3) 150, II; 151, I; 
23 i, III 
which Jehovah swore to 
give. 267. II 
Law of the house, <3) 253, 1 
Law and Order Force, (2) 49, I 
Lawful, just, Shall live, 237, I 
Lawlessness, time to end, 

294, I 
League, men of the land in, 

(2) 134, I 
Leaaue of Nations, author and 
father of, 228, I 
bandage, splint. (2) 144, I 
clergy attracted by. 311, L II 
destroyed, (2) 183, II 
Federal Council of Churches 

acclaims. 331. I 
formation of, 253, I 
Gos's conspiracy and, 

(2) 318, III; 320, I 
image of jealousy. 79, 1-81, II 
no protection In day of 

wrath, 152, I-15S, I 
occupies earth Illegally, 

(2) 154, I; 254. I 
whelp of honeys, 253, I, II 
Lebanon, cedar in, (2) 148, II; 
149, I 
Mount, significance, 2t.6, I; 

(2) 150. T; 158, III; 159,1 
Levi, city gate for. (3) 249, I; 

350, I 
Levites, chambers for, 

(3) 204, II; 283, I; 284, I 
keepers of charge of house, 

(3) 269, I 
picture "great multitude", 

(3) 219, II 
picture spirit-begotten ones, 

(3) 119,1; 120, I 
portion of land for, 

(3) E83, I; 340, II; 341,1 
restricted to outer court, 

(3) 203, I 
slay burnt offering, sacrifice, 

(3) 266, 1; 207, I 

went astray, (3) 265, II; 

340, I 
Lies, father of, 10, 1 

refuge of, 10, II; 11, 1 
Life to the just and lawful, 

Line of flax, (3) 180, I 
Linen, clothed with, 100, II 
priests must wear, 

(3) 272, II; 273, I 
Lion, cherub had face of, 

(3) 234. t, It 
"Lion of the tribe of Juda," 

246, II; 253, II 
Lioness and whelns: jia.rn.blo 

of, 246, 1-253, II 
Lions, symbolic, 247, I; 

(2) 324, I 
Loathe yourselves in own 

sktht, 268, I, II; 

(2) 274, I. n 
Lodge, guard chamber, 

(3) 198, 1-200. I 
Lord: see Jehovah 
Lucifer, appoint,.! In Cod's 

organization, (2) 92, II 
commercial enterprise begun 

by, (2) 91. I; 151. 1; 11)3, 1 
perfect until Iniquity, 

(2) 91, I. II 
prior to rebellion, 2R2, III 
proud of beauty. (2) 100, I, II 
seals up sum, (2) 87, II 
See Anointed Cherub 
sinned. (2) 09, I 
walked amid stones of fire, 

(2) 93, I 

was In Eden, (2) 87, II: 
88, I; 152, I 


Magog, fire sent on, (2) 336, I: 

(3) 92, I 

land of,' (2) 311, 1-316, 1; 
336. I 
Man, cherub had face of, 
(3) 234, I, II 

of brass appearance, 
(3) 179. ITT-181, I: 250, T 

proper position toward wom- 
an, 157, I 

to stand in gap not found, 
302, II 
Man in linen, goes between 
wheels, under ehnrub, 
110, II; 117, I; 119, II 

reported the matter, 115,1; 
(3) 94, I 

scatters Bra over city, 
119, 11-124, III: (3) 87, II 

with writer's inldiorn, 





97. I. n; 99, Mil, H; 
(3) 82, I 
Man of Sin, ally of kingdom 
opponents, 152, 1 
class. 33, I; 333, II: 345, 1 
opposes the Society, 111, II 
reproaches God's servants. 

146, I 
to be destroyed, 345. Ill 
Manasseh, (3) 335, I 
Marlshes, {3) 322, 1; 323, 1 
Mark set upon forehead, 
104, 1-111, II: (3) 82. I; 
S3, I; 86, I-S7. I! 
Markets of Big Uuslness, 

(2) 70, I, 11 

Measuring, of Ezekiel's temple, 

(3) 196. 1-243. Ij 254, I 

of waters of life. (3) 311. II- 

315, in 

selves by selves, (3) 23(1, I 
Measuring Reed, (3) 179. Ill; 

180, I 
Medicine, leaves for, 

(3) 323, II; 324, I 
Meek delivered, 132. 1 
Men, multiplied, walk on 

mountains, (2) 259. II- 

263, III; 277, T 
of the east, (2) 29. I; 86, II- 

38. I 
wastes Ailed with flocks of, 

(2) 278. I 
Merchant Marine, (2) 54, 1; 

Merchants, city of, 216, I. II; 

222, n 
Mercy of God to sinner, 

(2) 214, 1-216. I 
Meshech, (2) 76, I; 189, I; 

316, 1-317, II; 323. I; 324, I 
Messengers in ships to Ethio- 
pia. (2) 136. 1-137, II 

Militarism, Judgments upon, 

(2) 139, I; (3) 167, 1-168, 1 
pictured by Egypt, 224, I- 

226, n 
Millions now living will never 
die, 68, II; 143. II; 

(3) 331, I 

book and lectures on, 110. 1 
marked in forehead. 108, I. 
See Jehonadah 
Miry Places not heated, 

(3) 322, 1; 323, 1 
Meab. prophecy against, 

(2) 32, 1-39. 1 
Moabltes, enemies of God's 
people, (2) 35, I; 37,1,11 
God's decrees against, 

(2) 35, 1-38, 1 
modern, <2) 30, 1-39, I 

reproached Jehovah, 

(2) 32, I; 33, I 
restitution for, (2) 3D, 1 
Modernists, 82, I-S4, I; SS. Ill 
Money in day of wrath. 73. I 
Most Holy of temple. (3) 223. I; 

230. If 
Most Holy Things. (3) 239,11- 

240. I 
Mother, n lioness, 216. II- 
248, II; 253. II 
daughter Is as the. 195. I 
like a. vine. 254, 1-255, Fl 
represents God's organisa- 
tion. 158, I, II 
two daughters of one. 304, 1- 
305, II 
Mother's Day, 158, 1-160, II 
Mountain, eminent, of heljjht 
of Israel, 232. I: 2,13. I; 
267. II 
Ezeklel set upon a very 

high. (3) 178. 1-179. II 
Lucifer was in holy. 

(2) 92, II 

on east of city, 132, II 

Mountains, sheen wander 

through. (2) 229. I 

symbolize rulers, 67, 1 

Mountains of Israel, Got; 

brought against, talis on, 
(2) 334. 11-335, II 
Lord fe* J ds sheep on, 

(2) 233, I 
prophecy unto the, 
(2) 253. H-263. Ill 
Mount Seir. (2) 39. II 
covetous against Israel, 

(2) 249, I-SK0, I 
made desolate. (2) 248, I; 

251, I 
prophecy against. (2) 245, I- 
251, I 
Mount Zion: see ZIon 
Moving Picture, 139, 1-143, II 
Multitude, Pharaoh and his, 
(2) 148. II 


Naboth. (3) 31. 11-36, II 
Name, new, (2) 292, 1 
Name of Jehovah, beyond just 
reproach. 343, II 
had pity tor, (2) 266, 1 
important above all. 9, 1 
may bo declared, (2) 100. H 
people taken out for. 12. Ill; 

13, I 
plantation for, (2) 243, 1 
profaned by Israel onions 
heathen, (2) 265, II 


reproached first by Satan, 

time to magnify, (2) 9, II 
will be exalted. (2) 309, I 
will sanctify, (2) 267 I 
Wrought for sake Of, 260, II; 
269, I 

Naphtall, <3) 334, I 

National Banking Act (Law), 

(2) 168, 1-179, I 
National distinctions to cease, 

(3) 332, 1 

Navies, (2) 107, ISjftM. . 
Nebuchadnezzar (Nebuchad- 
rezzar), besieged Tyre, 
(2) 58, I; 69,1 
destroys Egypt, (2) 138, I- 

140, II 
name, (2) 128, II 
not a type of Christ, 
"Mgiq 285,1; (2) 57,1; 
128, II . . 

rewarded for service against 

Tyre, (2) 127, 1-128, II 
used to serve God s pur- 
poses, 283, I; (3) 10d, II 
New Covenant, already made 
through Mediator, 212, I 
daughters of, 212, II 
earthly sponsors- for, 212, I 
inauguration Of, (3) 255, I- 

257, n „. . 

made directly with Jerusa- 
lem or Christ, 212, S . TT 
No, judgments in, (2) 140, 1, II 
Noah, 170,1-172, II 
Noph, (2) 139, 1-140, II 
Notice served, 136, 1-133, II 

Oblation of land, (3) 281, III; 

336, 11-345, I „ T 

Offenders, (3) 122, Ii 123,1 
Opening of the mouth given, 

(2) 129, I; 130. I 
Oppression, decrees against, 

(3) 235, I; 236.1 

end or. (2) 161.1; 181,1- 
137, I ,«• „ 

of the, poor, 301. 1-302, 1; 
(2) 173, I 

seventh world power and, 
334. 11-329, II; (2) 163, I- 
181.1; 189,1 , M n M 
Organization work of God s 
remnant, (2) 200,1-261,11 

See God's Organization, Sa- 
tan's Organization 
"Organized Christianity," be- 
reaves of men, (2) 262, I- 


besieged, 46, 1-59, I 
commercialized, (2) 104, I 
contemned by Jehovah, 

276, II 
controlled by Big Business, 

(2) 164,1-166, I „ _ -. _ 
crime wavo laid to, 91, 1-94, I 
desire and pity of "Christen- 
dom", 335, I 
Ezekiel's wife's death and, 

333 II 
fornicates with Devil's or- 
ganization, 191, 1-193, I; 
gives gifts to lovers, 193, 1 
harlotry, fornications, 

whoredoms of, 187, 1-196, I 
heads hypocritical religions, 

10, II 
how formed, 254, 1, n 
Jerusalem pictured, 35, I 
like Bzzlah. (3) 128, I 
lovers turn against, 194. 1, II 
never God's organization, 

306, I 
pollutions of, 191, 1-193. I 
protests against persecution 

of, 310, I 
rebellious, 322, I 
rift between worldly pow- 
ers and, 312, I; 313, I 
sons and daughters of, 336, I 
trusted In Us own beauty, 

187, 1-190, I „-.«., 

two branches of, 48, 1; 60, I; 

303, II 
unclean as removed woman. 
(2) 284, 1-265, II 
Organized Religion, cooped up 
in Satan's stronghold, 
29S - B t „, „ 

part of vine of earth. 254, II 
Outer Court, (3) 202, 11-205, I 
Overthrow throne, chariots, 
horse3, (3) 167, 1-168, I 
Overturn, overturn, overturn 
it, 286, II; 287, II 

Palm Trees, on gate posts, 

(3) 197, I, II: 209, I 
on temple interior, 

(3) 234, I, II; 237, I 
Parable of Ezeklel re kingdom, 

215, U-222, I 
Parables, speak in, 271, II 
Passover at Ezckiers temple, 

(3) 291. I; 292, I 
Pathros, (2) 124, II; 140, I 
Peace, bulwarks to collapse, 

152, 1-155, 1 



covenant of, (2) 240, I: 

241, 1; 302. tt 
in this place will God give, 

(3) 101, 1-163,1 
lasting, for people, (2) 180, II 
Peace Pact, 75, II 
People, establishment on 

earth of, (3) 335, I; 355, II 
for Gad's name, 13, ni; 
13. I; 264,1: 344,11; 
(3) 9. II 
God's purpose to deliver, 
328. II ' 

Perfection symbolized, 

(3) 320, I; 221, T 
Permission of evil (wicked- 

Illustrated on small scale, 
301, I: 262. 1; (2) 34, I 
■Why? (2) 132, M9S, II 
Persecution, by "organised 
Christianity", (2) 255. I: 
356, I 
of organized religion, 310, I 
Persia, in Gog's conspiracy, 

(2) 317, II; 318, 1 
Pestilence, clergy, principal 
of flock smitten with, 173, 1 
on Clort's forces. (2) 333, 111; 

part of God's Judgments, 
04, l! 65. I; 171, II; 173, I; 
174, I; (2) 332, ni 
Pharaoh, arms of; broken, 
(2) 143, 1-147, I 
dragon In rivers, (2) IIS, I- 

120, I 
lamentation for. (2) 167. I- 

1S7, I 
like cedar tree, (2) 148, II- 

raised up, (2) 194. 1-13$. H 
symbol lo eagle, 219, 1-220, I 
type of Satan, (2) 193, I; 
108, I 
Philistines, prophecy against, 

(2) 46. 1-52, I 
Pibcseth, (2) 141, II 
Pillars of temple, (31 221, II 
Pillows, 161, I 
Pines, (2) 91, I 

Plain, Kzeklel goes into. 43, I 
Plant of renown, (2) 243, I 
Platform, lower. (3) 203, 11- 

Politicians, heedless of op- 
pressed. 200, 1-201, I 
In difficulty, 73, II 
111(0 wolves, 300, I 
see It protection, 74. I 
Polities destroyed. (2) IBS. H 
Poor, denied amid plenty. 

198, 11-301, 1 
delivered, 328, II 
Porch of temple, (3) 221. II 
Posts of temple gates, 

(3) 107. I; 209, I 
Pot, parable- of scummy, 

■122. 1-331, I 
Prayer of God's remnant, 

323, 1-124, II 
Preachers, paint rulers white, 

300, I 
profane, wicked, 290, DCs 

315. II 
Predictions, 146, 1-148, I 
Priests, as to defilement with 

dead, (3) 278. 1-279, II 
blemished, excluded, 

(3) 207, 1; 203, I 
eating of the, (3) 280, n- 

281, II 
enter God's sanctuary, 

(3) 272. 1 
"evil servant" class called, 

293, T-300, I 
holv chambers for, 

(3) 237, 11-242, II 
holy portion of land for, 

(3) 282,1; 333,1-340,1 
Independent of people, 

(3) 337, II 
inheritance, possession of. 

(3) 280, I, II 
keepers of charge of altar. 

(3) 219, I 
Iter tiers of charge of house, 

(3) 218. I, II 
net to wear garments in 

outer court. (3) 241. I- 

242. II; 273. II 
offer fat and blood, (3) 271. I 
poll heads, (3) 274, 1; 275, I 
singers, (3) 216, 1-219. 1 
sonn of Zadok. (3) 209, II- 

272, I; 338, 1-339, II 
stand In Judgment, (3) 277. 1 
teach people, (3) 277, I 
■violate law, profane holy 

things, 293. I, II; 315, II 

work of. (3) 301, n-302, II 

Prince, and ISzekiel's temple, 

(3) 191, I; 260, II 
eats bread in east gate, 

(3) 260, I, II 
gives gift to servant, 

(3) 209, I, n 
gives inheritanco to sons, 

(3) 238, I; 301, I 
land portion for, (3) 285, I; 

344, II 
leads people In worship, 

(2) 295, I, II 
Oblation of, (3) 236, II 



of Tyru.8, (2) 87. 11-107, I 
part to give offerings, 

(3) 287, I; 296, II 
prepares offerings. (3) 210. 1 
profane, wicked, 285. Ill 
shall not oppress. (3) 235, I; 

280, I; 301, I 
voluntary offerings of, 

(3) 290. II 
worships in porch of cnat 

gate. (3) 2»3, I; £94, I 
Princes, at gate doer of 

temple, 126, II; 127, I 
in all the earth, (3) 235. I: 

291,1-292, II! Ml. 111-343, II 
lamentation for Israel's. 

240, 1-250, 1 
like wolves, 300, I 
of Egypt, (2) 133, I; HO, I 
Principal of the flock, 
gipnty of commerce. 

(2) 96, I: 100, I 

no way of escape for, 337, I 
rely on wealth, power, 72, I 
Prisoners In Babylon. (2) 208, I 
aslinmed when shown tem- 
ple pattern, (3) 252, II; 
Identified, 20, II 
oppressed, (2) 19. I; 224. 1; 

223, 1-229, I 
remnant testifies re "Chris- 
tendom" to. 135, I 
Profane Place, (3) 311. 11, III 
Prohibition, 75, 1; 293, I; 

(2j 150, I 
Prophecy, fulfilment of. 14, II; 
inanimate objects used as. 

(3) 98, 1-93, I 
individuals not pictured in, 

15. I. II 

not of private Interpreta- 
tion, 14, I ; 16, II 

not that of man, but Jeho- 
vah's, 319, II 

now opened to temple class, 
340, II 

purpose of fulfilment of, 16. 1 

rules to determine truth of, 

14, II 

when unfolded? 214. I, II 
written for whose benefit? 

15, I; 319. II; 340, I; 
(2) 278. II 

Prophesy, to four winds, 

(2) 289, T, II 
upon dead bones, (2) 286, I- 

287. II 
Prophet, deceived by Jehovah, 

109, 1 
Prophetesses: see False 

Prophets, foolish; see False 
Prophets. Preachers 
share in cleansing earth, 
(2) 339, I; 342, I 
Prosperity, and Big Business, 
(2) 158. II, III 
for God's remnant on earth, 

(2) 259. 11-263. Ill; 272,1- 
278, I 

in this nlacfi will 1 give, 

(3) 161,1-363. I 

of remnant arouses enemy, 
Gog, (2) 323. I; 32S, 1 
Protestantism, bulwark of, 

202. II. Ill 

corrupted Itself more than 
Catholicism, 303, I, II 

foreshadowed by house of 
Judah, 48, 1-51, I 

more reprehensible than 
Catholicism, 59, II; 202. Ill; 

203, I; 309. I 
organized, 48, I; 50. I; 305, I 
pictured by Jerusalem, 

202, II; 305, 1-306, I 
Proverb, Ah mother, SO 
daughter, 195, I 
days are prolonged. 146, I- 

fathers ate sour grapea, 
234, 1-235. II 
Public Press refuses to publish 

truth, (2) 103, r-110. III 
Purposes of God, foreshadowed 
by live pictures, 12. II 
just and right. 343, II 
made known, why? (2) 9, I 


Rabbah (Rabbath) of the 

Ammonites, 283, 1; (2) 30, I 
Radio, broadcasts kingdom 

message, 110,11; (2) 112.1 
controlled by Big Business, 

(21 64, 1; 109, I; 164, I; 

16o, I 
opposition (n publishing 

truth by. 291. I[; 292, I: 

<2) 64, I; 110. II 
Rainbow about throne. 22, 1 
Ransom work magnified, 

(31 186, II 
Rebellious House, parable ut- 
tered to, 322, I 
warned, 30, 1-33, II; (31 263, I 
will not hearken. 38, II; 

138, II 
Rebels purged out, 260, I; 

267, I; (3) 123, I 
Rechabit-s, (3) 78, 1-79. 1; 81, II 
Reformation, among God's 





faithful people, 268, I. II 

of world during God's king- 
dom, 238, II 
Religion used as pretext, 

325, II; (2) 100, II; (3) 02, II 
Remnant, apparently unpro- 
tected. (2) 322, I; 335, I, II 

appear in public as other 
men, (3) 241, 1-242, II; 
273, 11-275. I 

arc not public charge, 
(3) 2S0, II; 2S1, I 

assigned to point out Judg- 
ments, 251, I; 2S7, I; 
(3) 277, II 

brought through Armaged- 
don, 174, II; 175, I 

cleansing of, (2) 209, I; 
300, I; (3) 141, III-143, I; 
211, I, II 

comforted, vindicated by Je- 
hovah, (2) 253, I; 263, II 

delivered, saved, <2) 238, II; 
241, I; (3) 170.11 

delivers testimony, 273, III 

designated watchman, 

(2) 207, I 

do no lighting, (2) 326, II; 

332, I 
do twofold work, 121, 1; 

122, X 
engage in temple building, 

(3) 136, 1-138, I; 141. IlF 
forewarned against enemy 

tactics, <2) 310, 1; 316, 1 
give witness, serve notice, 

137. I; (3) 67, II 
God puts spirit on, (2) 271, 1 
Gog comes sigainst land of, 

(2) 320, 1-326. I; 332, I 
hear, obey God's voice, 

(3) 250. 1 
Identified, 28, II 
invite "millions" class, 

(3) 80, 1-83. II; 154, I-1KS, II 
made custodian of kingdom 

interests. 267. II 
meet princes In earth, 

(3) 293, I; 294, I 
members possible to fall, 

(3) 229,1 
must PR watchful, 

(3) 193. I. II; 225, I; 226, I- 

229, I; 261, II 
on f.'irth after witness work, 

115, II 
pictured by Noah. Daniel 

and Job, 172, T-TII 
refined out of "Christen- 
dom", 295, 1-296. I 
rely not on commercialism. 

(2) 122, I; 123, I 

remains true to God, 187, I; 

(2) 14, I, II; 263, I, II; 

(i) 144, I 
restored to own land, 

(2) 113, 1-114, II; 241, I- 
242, I; 260, I; 263, I; 291, II; 
292, I; 290, 1-302, I; 

(3) 1S2, I 

returned from Babvlon, 
(2) 294, II; <3) 111, HI 
revived, reorganized, 

(2) 260, I-26I, II; 2S5, I- 
292, I 

rewarded if faithful, 

<3J 144, I 
see Lord at temple, 

(3) 249, II; 261. I 
shamed no longer, (2) 243, I; 

244, I; 2G3, II, IH 
share in cleansing earth, 

(2) 338, 1-343. I 

share Jehu work, (3) 59, I- 

61, II; 94, I; 96, I 
survive Armageddon, 337, II- 

338, II; (2) 338, I; 339, I; 

(3) 95,1 

warned against defilement, 

(3) 252 II 
warns of' The Sword, 274, I- 

■warns worshipers of Jeho- 
vah, (3) 87, I, n 
watches slaughter, 113, I 
which escapes sword, 68, II 
witnesses unto angels and 

men, (2) 334, II 
Responsibility, according to 

knowledge of God's will, 

(2) 201, I; 202, I 
Individual, 234, 1-240, II 
on each in covenant with 

God. 236, I 
to tell God's message, 292, II 
■watchman's. (2) 202, 1-213, I 
Resurrection at end of 1000 

years. (2) 63, 1 
Return to former estate, 206, I- 

208, I 
Reuben, (3) 335. II 
Rich, control "Christendom". 

198, H; 199, I 
schemes of newly, 301, I, II 
World War produces new 

crop of, 326, II 
Riddle re kingdom, 215, II- 

231. in 
Righteous, men Judge "Chris- 
tendom", S15, III 
Shall die if he turns, 

240, I, II: (2) 212, I 
sword will cut off self-, 

272, I; 273, II 


watchman must warn the, 
K, I; (2) 212, 1-216, I 
Rlnjitcousness, sinner not 

saved by past, (2) 212, 1 
River of water of life, 

(3> 303. 1-324, I 
Rivers, run like oil, (2) 186, II 
Satnn claims, (2) 115, 1; 

symbolic, 67, I 
Robo of Righteousness, 

(3) 125, I; 272, II 
Rod, of my son, contemned, 
pass under the, 265, I 
Rods, strong, 255. 1-256, I 
Roll of a hook, 34, I-S7. II 
Roman Catholicism, final 
hidgment executed on, 
308, I 
foreshadowed by house of 

Israel, 48, I-El, I 
Samaria pictured, 202, II, III 
Roman Empire, 305, I-30T, I 
Rome now part of "Christen- 
dom", 202, II, III 
Rosh, (2) 816, 1-317, II 
Rulers, bidden to give alle- 
giance to King. 228, III 
call selves Christian. 66, I, II 
chief in crime, 293, II 
claim the earth, 131, I, II 
defile God's temple, 

(3) 25), 1-252, I 
get Into temple, 126, II; 

have failed, 245, I 
no way of escajre for, 07, III; 

(3) 68, 11-61, 1 
pictured by mountains and 

hills, 67,1, II 
refuse, despise message, 

229, I; 245, II 
reversal of order on, 129, I- 

131, II 
scoff, feeling Bccurc, 127, II- 

128, II 
supporters of the, 66, T-67, III 
warned, 226. 1-229, I; 245, I 

Day, the 

H99, I; 316, II 
Sabbaths, (3) 277. II 
Sacrifice sons and daughters, 

190, I 
Sacrifices of praise, (3) 210, 1- 

215, I; 207, I 
Safety, (21 241, I; 242, I 
Salt, (3) 322, I 
Samaria, Aholah, 304, 1 

captivity returned, 204, I- 

205, I 
elder sister of Jerusalem, 

195. II; 106, I 
less sinful than Jerusalem, 

meaning; pictured Catholi- 
cism, 20£ II; 305, 1-307. I 
sin of, (2) 270, I; 300, I 
Samuel, (3) 18, II 
Sanctuaries, Lucifer defiled 

his, (2) 103, II; 104, I 
Sanctuary, cleansing of the, 

(3) 175. H; 2S8, I, II 
in oolritton of land, 

(3) 282, I; 337, I-III; 345, I 
set in midst of remnant, 

(2) 302. II: 304, 1 
Satan, ambition of, (2) 13, I 
and his trees, <2) 148, II- 

160, I 
blinds people, (2) 9. n 
builds own house, (3) 172, II 
cast out of heaven, 170, II; 

224, I; (2) 69, II; 102, II; 

143, II 
destroyed, (2) 99, II; IBS, I; 

directs Gog at Armageddon, 

(2) 318, II 
exposed, (2) 102, II; 103, I; 

120, I 
fair, great tree, (2) 152, I- 

father of lies, 10, I 
Image or Jealousy, 79, 1-80, H 
king or Tyrus, (2) 87. II- 

107, I 
laid before kings, (2) 102, II; 

103, I 
noisome beast, 170, II 
permitted to take course, 

(2) 195, I, II 
reproaches God's name, 10, I 
responsible for sufferings of 

people, wickedness, 

145, I, II: (2) 192. 1-1.98, II 
sees his organization fall, 

(2) 191, II: 335, I 
self-destruction of, 

(2) 105, I, II 
shall be a terror, (2) 106, 1 
trees envy, (2) 154, I, II 
uses religion and commerce, 

(2) 106, II; (3) 92, II 
Satan's Organization, annihila- 
tion for, 345, II, III; 

(2) 182, I-1S6, I; (3) 70, I- 

darkness sent on, (2) 183, 1 
despises God's remnant, 

(2) 114, II 





God '3 faithful ones and. 

(2) 167, I 
hangers-on of, (2) 145, II 
noisome beast, 170, II 
not destroyed by uprising: 

masses, 121, III 
not seen before 1918, 342. II 
pictured variously, mimUeiy, 

(2) 108, I, II: 115. I 
ranks of rulers in, (2) 312, TI 
se%-en heathen nations pic- 
tured, (2) IS. 11-20, I 
Sword smites three divisions 

of, 281, I 
symbolized by trees, 

(2) IBS, I 
vastness of, (2) 192. I-III: 

338, 1 
watchman sees, points out, 
(2) 202, I; 206, I 
Sea, drowned in, (2) 76. I 
Jehovah's power in. (2) 72, I- 
75, II 
Security for loans, 200, I, II 
Seed, Christ Jesus the, 12, III 
of God's woman, 344, I 
of Satan's woman. 345. I 
of the land, 217, II; 218, I 
Seir: see Mount Seir 
Serpent, seed of the, (3) 17, I; 

31, I; BO, I 
Servant Class, prophecy and 
God's, 15, IT 
restrained of liberty, 141, III- 

'*■■•> I 
sent to "Christendom", 38, I- 

Service speeches, (3) 138, I 
Seven, days purifying altar, 
(3) 257, I, II 

eyes, (3) 148, 1-150, II 

months burying Gog's dead. 
(2) 341, II-84D, I 

steps, (3) 107. I; 202, II- 
204, I 

years burning war equip- 
ment, (2) 338. I; 330, 1 
Seventh World Power, big men 
of, (2) 66, II 

Goff's conspiracy starts In,, 
(2) 317, I 

produced greatest commer- 
cial machine. (2) 100, ii; 

self-righteous, (2) 1C0, I 
strategic position of, 
(2) 03,11 
Shaking, In land of Israel at 
Gog, (2) 329, I; 330, I 
of dry bones, (2) 287, I, II 
of heavens, earth, sea. 

(3) 152, 1: 153. I; 167, I- 

Shave, hair and beard; a sign, 
62, H-B5. I 
head, (3) 274. I 
Sheep, driven away, killed, 
neglected, (2) 224, 1-229, I 
Jehovah necks, gathers, 
feeds his, (2) 231, 1-233, II 
Shepherd, defined, (2) 222, II 
0110, set over sheep, 

(2) 239, I 
there was no, (2) 228, I 
Shepherds, Jehovah against 
the, (2) 230, I 

self-feeders, <2) 222, 1-230, I 
Ships, of God's messengers. 
(2) 130. I; 137, I 
of Tnrshish, (2) S3, I; 72. !• 
SO. I 
Showers of blessing, (2) 241, II 
Side Chambers, (3) 230, III- 

Siege of "organised Chrls- 

_, tianity", 06, 1-59, I 

Sign, SUCBKtW enacts a, 141, I- 

unto 'Israel, 336, ni; 341,1; 
343, T 
Signet, (3) 170, 1, n 
Silver, esist in streets, 73, 1 
"Christendom" becomes as 

dross of, 295, 1-296, I 
is Jehovah's, (3) 160, 1 
Simeon, (3) 347, I 
Sin, atonement for, 239, I 

offerings, (3) 255, 1-250, II 
Sin, Pelusluni. (2) 140, II 
Singers, chambers for, 

(3) 216, 1-219, I 
Six Men with slaughter weap- 
ons, 97, 1-98, II; 100, I; 
103, I: 112. I, II; (3) Bl, I; 
70, I; 82, I; 87, n-91, I 
elders claim to be, 166, I 
Sixth Part of Gog's forces left, 

(2) 334, 11-336, I ' 
Slaughter, the, 112. 1-115, II; 

(3) S9. I 
justified. 113, I 

Sodom, captivity returned. 
204, 1-208, I 
iniquity of, 3S7, I 
in judgment day. 198, I; 

207, I 
pictures heathendom, 197, I 
youngiT sister of Jerusalem, 
195, II; 196, I 
Solomon, built, dedicated tem- 
ple. 183, II; 184, I; 
(3) 100, r-103, II; 113, I: 
114,11; 117, if 

line of; falls In kingdom 

covenant, 248, 1-251, II 
type of Jesus, (3) 12, I 
unfaithful, (3) 105, I, II 
Son, not to die for father's 
iniquity, 238. I 
of perdition, (2) 240, 1-249, II 
San of man, Ezekiel addressed 
as, 38, I; 99, 1; (3) 192, II 
Souls, all belong to God, 
235, II; 236,1 
clergy devour, 298, 1 
die, 235, II; 236, I; 238, I 
Spirit, poured out on all flesh, 
32, I; (2) 289,1, II; 347, II; 
(3) 136.1 
put within remnant, 

<2) 271, I 
takes up Ezelsiel, 39, II 
Square emphasized, (3) 220,1; 

233,1; 342,1; 344,1 
Statutes given that were not 

good, 261, I 
Steps to temple, <3) 221, II; 

222 I 
Stick, lor Judah, for Joseph, 

(2) 294, 1-298, I 
Stone, chief corner, 11, I; 

(3) 112, I: 173, I 
God's kingdom, 316, I 

laid before Joshua, (3) 148, I- 

150, II 
laid In Zlon, 11, 1 
The, 272, II 
Stones, covering of Lucifer, 

(2) 87, II; 89,1; 90, I 
Jiving. (31 113, I, II 

of fire, (2) 93, I; S3, II 
Strangers, Inherit in earth, 

(3) 328, 11-331, I 

in Jerusalem ("Christen- 
dom"), (2) 17,1 
ruling factors oppress, 301, I- 

terrible of nations, (£) 83, 1 
Strong-Arm Squad, (2) 49, I; 
50, I; 132, I; 134. 1-135. I; 
137, II; 191, I 
Stumbllnublock of iniquity, 
elders put, 166, 1-168, II 
money love, 73, I 
Suburbs, (3) 341, 11-343, I 
Sun worship, 86, JI-88, III 
Sward, called for against Gog, 
(2) 331, I 
contemns "Christendom's" 

rulers, 276, 1 
doubted the third time, 

279, 1-280, I 
drawn ftgfttBSt "Christen- 
dom", 272, 1-281, II 
every man's against brother, 

(2) 831,1; 332, I 
handled by Christ, 276,1 
if when God 'brings the, 

171, I; 174, I; (2) 202, I- 

205, I 
of king of Babylon, 282, 1 
of the spirit, 276, I 
point of, 280, II, III 
rulers have feared, 130, I, II 
significance. 171,1; 272, I; 

(2) 203, I 
strikes right and left, 281, I 
upon Big Business (Egvpt), 

(2) 122. I; 123, 1; 133, 1; 

185, III; 186, I 
wrapped up, 280, II 

Tabernacle of God with rem- 
nant, (2) 303. I 
Table before the Lord, 

(3) 235. II; 272, I 
Tables for slaying sacrifices, 

(3) 212,1; 213.1 
Tabrets, <2) 90, ft 
Tammuz, 84, II 
Taxation, 327, 1-328, 1 
Tel-ablb, 40, II 
Temple, approved brought 

into the, (3) 125, I 
blessings following founding 

of, (3) 166, I, II 
builder of Ezekiel's, 

(3) 184, 1-185, 1 
defiled no more, (3) 185, I; 

198, I-20O, I 
erceted before Armageddon, 

(3) 181, 11-184, I 
In heaven opened, (3) 117, 1; 

Lord is In his, 109. I. II 
not to be erected on earth, 

(3) 194,1; 288, S 
of Herod, (3) ll», n-llt, II 
on high mountain, (3) 178, 1~ 

179. II 
opposition to T7ork on, 

(3) 139, I, D 
qualification* for entering, 

(3) 221, 1-228, I 
real, royal. (3) 112, 1-113, II; 

184. II 
rebuilding of; prophetic 

(3) 110. 1 
remnant gathered into. 

(3) 240. II; 248, I 
results of neglecting, 

(3) 132, 11-134, n 
rites, practices not restored, 

(3) 136, II 
See Dooi'B, Gate, Holy, 



House, Most Holy, Porch 
separata from city, 

(3) 183, II; 337, U, III 
Solomon's; destroyed, 

(3) 104, 1-105, II 
traffic rules In, (3) 296, 1 
vision of; glvfsn, (3) 174, I- 

work' encouraged, (3) 135, I- 

loo, I 

work most Important, 

(3) 131, II; 134, S 
work requires faith, 

(3) 13T, I 
work stopped from fear, 

(3) 132, I; 160, I 
Zerubbabol'B, (3) 109, I- 

110, I; 137, I 
Terrible of the nations, 

(2) 83, I; 123. II; 138, I; 

156. I 
Terror in land of living:, 

(2) 192. 1-198, II 
Testimony, 226, 1-220, I 
Third Part, judgment upon, 

64, I 
Thousand cubits, (3) 311,11: 

312, I 
Three Hundred Ninety Days, 

iniquity borne, 47, 1-52, I 
Throne, of Jehovah, 22, I 

place of my, (3) 251,1-253,1 
Trading, (2) W, I: 193, 1 
Treasures, heavenly, 

(3) 230, III-232, I 
Trees, by waters of life, 

(3) 315, III; 323, II; 324, I 
of righteousness, (2) 152, I 
Trial on "Christendom's" 

rulers, 276, II 
Trumpet to be blown by 

watchman, (2) 204, I-III 
Truth, all creation must know, 
9, II 
campaign to mako known, 

12. I 
followers of men not now in, 

<2) 299, II 
not controversial, 202, 1 
not man's, but God's, 

120, 1, II 
purpose of publishing-, 12, 1 
the greatest, (2) 310, 1 
Twelve, (3) 
tribes enter city, (3) 349, 1- 

352, I 
tribes in earthly arrange- 
ment, (3) 331, 11-336, I; 
346, 1-348, I 
Tyre (Tyrus). against Jerusa- 
lem, (2) 55, I, II 

besieged, (2) 58, 1-59, I; 

127, 1, it 
commercial relationships of, 

(2) 70, 1-71, I 
destruction of. (2) 59, I- 

61, II: 86, 1-87, I 
east wind breaks, (2) 71, II- 

75, 1 
Jehovah against, (2) GO, II; 

king ('loaders) of, (2) 79, II- 

87, I; 103, I 
kings enriched by, <2) 77, 1 
modern, (2) 64, 1; 67, III 
name, (2) 53, 1 
perfection of beauty, 

(2) 63, 11-66, I; 69, I 
pictures mercantile-marine 

element, (2) 54, I; 61, I; 

107, I; 162. I; 163. I 
prince of, (2) 87, II-107, 1 
prophecy against, (2) 52, II- 

Satan, king of. (2) S7, II- 

Tubal, '(S> 70, I: 189, I; 316, I- 
317.11; 323.1; 32i, I 


Unelrcumclsed, (2) 187, II- 
192, I 
enter not God's temple, 

(3) 265, I 
Uncleanness, as of removed 

woman, 12) 264. I 
from dead body, (3> 165. I 
United States, becomes part 
of seventh world power, 

325, I; 252, I; 202, II 
commercial power, 229, I 
oppressions hy the, 325, I: 

326, 1-331. I 

Unity attained by God's rem- 
nant, (2) 293, 1-300. I 

Untcmpcred Mortar, 152, I- 
156, I 

Valley, of dry bones vision, 
(2) 278, 11-292, I 
of Hamon-gog, (2) 340, I; 

Valleys', symbolic. 67, I 
Vengeance, commission to 
preach God's, 29, 1; 34. 1- 
35, III; 92, II; 93, I; 121, I 
proclamation of Jehovah's, 
279, 1-280, III 
Verification of Jehovah's wit- 
nesses, 341, 1-343, I; 
(2) 218,11; 217,1; 220,1 



Vindication of God's Name, 
beneficial to creatures, 
(2) 9, 1 

by destroying "Christen- 
dom", 143, I. H: 178. I; 
337 I 

by establishing Kingdom, 
233, II 

by preserving a remnant, 
143, II 

enemies must go down for, 
281, II: (2) 309,1 

in day of Armageddon, 
(2) 337, I, II 

is the issue, 260, II; (3) 94, II 

Judgments executed in, 
64\ I; 68,1 

near. (3) 97, I 

restoration of his people for, 

(2) 266, 1-276, I; 292, I 
servant class has part in, 

214. II 
temple foreshadows, 

(3) 98, 1-100, n 

theme of Ezekiel's prophecy, 

13, II; (3) 864, 1-350, II 
wicked must perish for, 

240. 1-243. II; (2) 198, II 
work Of; begun, 12, I; 
(3) 124, I, II 
Vine, call neighbor under his, 
(3) 151, 1 
in thy blood, 264, 1-256, I 
of low stature, 218, 11-221, 1 
Vine Trae, "Christendom," 
176. 11-178, I 
purpose of, 176, 1-177, II 
Vlole.iee, of commercial enter- 
prise, (2) 87,1; 94, 11-96, I; 
106, H 
risen up, 71, I; 91, I; 92,1 
Vision, waiting for fulfilment 
of, 24, 1-27, II 


Waiting, Period of, appointed 
to Christ, 94, n 
ends, 95, I; 96, 1 
Wall, about city, (3) 348, II; 
349. I 
about temple, <3) 194, I- 

196, I; 243. I 
daubed with mortar, 1G2, I- 
War, burning relics of, 

(2) 338, I; 339, I 

Warning, message of truth a, 

292, li 

not tho watchman's, but 

God's, (2) 207. I; 208, I 

Washing, of Jerusalem with 

water, 183, I 
of sacrifices, (3) 209, 11-212, I 
Watchman, blood required of, 

(2) 208, I, II 
clergy chosen as people's, 

(2) 203, 1-205, I 
Ezekiel is made a, 40, II; 

(2) 206, I; 207, I 
not an individual, 41. I; 

(2) 213, I 
responsibility upon the, 

41, II: (2) 202, T-213. I 
Watch Tower Bible tS. Tract 

Society, doing what God 

commands. 111, II 
headquarters dismantled. 

moved, 140, I 
not in a bookselling scheme, 

120, II 
publishing work of, 110. I- 

111. II 
Watch tower, magazine, not 

announcing its judgment, 

42, I 
used of the Lord, 19, I; 

27, n; 51, I; 77, I, II 
warned elders, leaders, 31, I» 

33, II 
Water, God sprinkles clean, 

(2) 269, I 

Waters make Big Business 

great, (2) 151, I 
Waters of Life, accessible first 
to anointed. (3) 305. 1- 
and holy spirit, (31 310, I 
become river, (3) 1114, I- 

315, n 
fiow eastward, (3) 303, II. Ill; 

317, I 

flow to desert, (3) 317, I 
for drought. (3) 308, III; 

309, I 
from right side of house, 

(3) 310, 1; 311, II 

heal Dead sea, <3> 317, I- 

318, II 

Issue from temple, (3) 303, 1- 

311, I 
measuring of, (3) 311, II- 

315, III 
reach "great multitude", 

(3) 308, I 
Wethers, (2> 234, 1 
Whale in the seas, (2) 167, 1; 

179, 11-186, I 
Wheels, 113. I, II; 122. 1; 

(3) 248, 1 
Whelps, 246, 11-253, II 
Whoredom, 306. I; 307. II 
Wicked, defined, 41. II; 

<2> 208, I; 245, I 



do not outer land, 266, I 
evil men; bringing affliction, 

not turning, die, 243, I, H 
resent warning, (2) 211,1 
See Evil Servant 
turning, shall live, 238, II- 

2«, II; (2) 213, f-216, I 
watchman must warn, 41, II; 

42, I; (a) 208. I-H10, I 
wh en reeo verable, 

(2) 208, I, II 

Widows, clergy make many, 
*.9ii, I 
priests not to take, 

(3) 276, II 
wilderness of the people, 

264, 1-267, I 
Wind, Bzfklel prophesies) to, 

(2) 289, 1, II 
Windows, (3) 202, I 

Wine, priests shall not drink. 

(3) 275. II; 276, I 
Witnesses of Jehovah, 13, I 

attitude before Satan's serv- 
ants, <S) 85, 1 

declare Jehovah's name, 
(2) 106. I; 1D7, I 

declaro judgments against 
"Christendom", 314, 1: 
315, I 

move against opposition, 
(2) 111 I; (3) 169, I 

organlBed religion deaf, 

serve notice. 137, 1-138, It; 

214, I, II; (2) 141, I; 198, I 
strengthened of God, 

(2) 14G, 1-147, I 

to he proven truthful, 
339, I, It; 343, I 
Witness Work indicated by 
Ezektel'S temple, 

(3) 192, 1-193, II; 215, DC 
Woman, and man, 157, I 

Jehovah's, 190, I; 344, I; 

<3> 62, I 
Satan's, (3) 62. 11-73, II 
Women, compete publicly 
with men, 155, II; 156, I 
enfranchised. 105,11 
homage to, 15G, 11-160, III 
peace prophetesses, IDS, II 
stduce men, 160, II 
weep for Tammuz, B4, II- 
36, I 
Wool priests wear no, 
,„ (3) 272. II; 273, I 
Word, Ood magnifies hts. 

(2) 9, II 
World has Piiflefl, 327, Ill 
World Court, 253, 1 

World Power, eighth, 253, I 

seventh, 202, II; 252, I 
World War, America. Britain 
and, 320. 1-337, I 
"Christendom" and, 224, I- 

225, I 
contest for world commerce, 
(2) 55, II 
Worship, of creature, 78, I; 
158. 11-100, III 
of Intellectuality, 86, II- 
88, III 
Wrath of God, 255, II; 321, II; 
322, I 

Young Lion, Pharaoh deemed 

w self, (2) 167, 1-179, I 
Young Man anoints Jehu, 

Zadok, (3) 219, II 

Zeal for Jehovah, (3) 74. I- 

76, II; 81, 1-94, I 
Zebulun, (3) 3*7, n 
Zechariah, captive. (3) 106. 1 
prophesies. (3) 109, I; 139, II- 
151, I; 156, II 
Zedekiah, broke covenant. 
218, 11-221, II 
profane, wicked prince, 

285, III 
symbolic whelp, 248, II, 

251, II 
unfaithful, 217, II: 218, I 
Zerubbabel, made as signet, 
(3) 168, 11-170, U 
name; foroshadowimr, 

(3) 130,1; 168, II 
rebuilds temple. (31 109, I; 
128, II; 135, 1-138, i; 169, I 
right to throne, (3) 129, I 
Zidon, name; application, 
(2) 108. Ill: 109, I 
pestilence, blood sent Into, 
(2) 110, I-III ' 

preceded Tyre, (2> 66, II; 

108, III 
prophecy against, (2) 108, I- 

Zldonla'ns, (2) 191, I; (3) 103, I 
Zlon, built up, (3) 126, II 

Cod's organization, 11, I: 
267, II; (3) 62, I; 345.1 

high mountain, 232, I 

Lord returns unto, 267, II 

Stone laid in, 11, 1 
Zoan, (2) 140, I 


WE HAVE made a selection of more than seventy- 
five of Judge Rutherford's concise, straight-to- 
the-point explanations of the most perplexing problems 
in the Bible and have arranged them in thirteen at- 
tractively bound booklets. 

Each treatise can be read in just fifteen minutes, 
and more genuine satisfaction and profitable pleasure 
derived therefrom in that length of time than can be 
gotten from studying the Bible by yourself in a whole 

We list here the title of each booklet, and also the 
subjects covered in each of the booklets. Any one of 
the booklets can be had for 10c a copy, two for 15c, 
four for 25c, or ten for 50e, 



Who are God's witnesses? 

His Name 

King of Eternity 

The Unselfish 

Know Jehovah Is God 


The Trinity Unveiled 
Presumptuous Sins 
Sheep and Goats 
Permission of Evil 
Jerusalem — 

Ancient and Modern 


Signs in Heaven 
Divine Prophecy 
Jehovah's Great Prophet 
Prophets Foretell Redemption 
Resurrection of Jesus 
World's Hope 


The Bible 


The Church 

The End of the World 

Messengers of Peace 

Christ's Second Coming 

Redemption: Why Necessary 

Is Hell Hot? 

Sinners In Purgatory 


Rich Man in Hell 

Thief In Heaven 

Where Are the Dead? 



Civilization Doomed 


Whose Prayers Are Answered? 

A Model Prayer 

Whom Do You Honor? 



Satan's Organization 
Jehovah's Organization 
The Terrihls Image (Part I) 
The Terrible Image (Part II) 
Preparing for War (Part I) 
Preparing for War (Part II) 

Earth's New Rulers 
The People's Greatest Need 
The Kingdom 
In the Resurrection, Where 

Will You Be? 
Jehovah's Requirements 

Judgment of Christians 
Judgment of the Nations 
Judgment of the People 
Health and Life for the People 
Millions Now Living 

Will Never Die 
First Resurrection 
The Standard 

Peace and Prosperity 
Earth Made Glorious 
Jehovah's Glory 
The Feast 
Understanding the Bible 

Adam Joy Killed 
Where Are the Dead? 
Who Is Immortal? 
Why do Men Die? 
Ransom Provided 
Inhabiters of th3 Earth 

Act of God 
Keys of Heaven 
The Rock 

Location of the Kingdom 
The Sabbath 
The Flood 


The Kingdom, 

The Hope of the World 
Warning from Jehovah 
A New Name 
God's Kingdom Among You 

The Watch Tower, 117 Adams St., Brooklyn, N.Y. 

ENGLAND: 34 Craven Terrace, London, W. 2 

CANADA: 40 Irwin Avenue, Toronto, Ontario 

AUSTRALIA: 7 Beresford Rd., Strathfleld, N.S.W, 

INDIA: 40 Colaba Rd., Bombay 5 

S. AFRICA: 6 Lelle St., Cape Town 

W. AFRICA: 15 Apongbon, Lagos, Nigeria 


F Jl